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LECTURES 


THE    INSTITUTION    OP 


SABBATH, 


/ 

THE    REV.    JOHN    S.    STONE,    D, 


NEW    YORK: 
ALEXANDER.     V.      BLAKE 

77  FULTON  STREET. 
1844, 


*■ 


■*> 


# 4> 


Entered  according  to  Act  of  Congress,  in  the  year  1844,  by 
ALEXANDER  V.  BLAKE, 

in  the  Clerk's  Office  of  the  District  Court  of  the  Southern  District  of 
New  York. 


E.  CRAIGHEAD,  Printer,  J 12  Fulton-st. 


^c — * 


-* 


PRIFACE 


The  following  Lectures  were  originally  prepared' 
not  for  the  press,  but  for  the  pulpit.  The  object  of 
the  writer  was,  not  to  say  all  that  might  be  said,  or 
that  has  been  said,  on  the  subject  of  the  Sabbath,  but 
to  present  the  main  points  in  the  argument  for  the 
perpetuity  and  divine  authority  of  this  religious  insti- 
tution. He  wished  to  show  that  the  Sabbath  is  an 
inseparable  part  of  that  divine  system  of  arrange- 
ments, under  which  God  has  organized  his  Universal 
Church,  in  its  downward  passage,  through  all  ages, 
towards  its  ultimate  extension  over  all  nations.  And 
having  shown  this,  not  by  dwelling  on  the  numerous 
collateral  points,  which  may  be  supposed  to  favor 
such  a  conclusion,  but  by  going  at  once  to  the  main 
grounds,  on  which  such  a  conclusion  rests,  his  prin- 


VI  PREFACE. 

the  Will  of  Christ,  and  accounting  for  the  manner,  in 
which  it  was  introduced,  by  the  considerations  em- 
bodied in  the  fourth  of  the  ensuing  Lectures. 

Nor,  to  this  do  we  consider  it  a  valid  answer  to  say  : 
"  The  Church  has  departed  from  Christ's  intention  in 
other  things  ;  and  therefore  in  this  also  may  have 
been  guilty  of  such  a  departure."  For,  those  other 
departures  began  to  take  place  hundreds  of  years 
after  the  Church  had  been  left  to  meet,  and  move 
through,  the  corrupting  influence  of  the  philosophies, 
and  superstitions  of  the  heathen  world  ;  and,  as  those 
departures  grew  wider  and  wider,  they  were  marked 
with  more  and  more  of  Christ's  displeasure,  and  of 
a  withdrawment  of  his  favor,  till,  at  last,  they  brought 
on  his  visible  body  the  most  direful  of  all  plagues ; 
whilst,  or  the  contrary,  the  change  in  the  day  of  the 
Sabbath  took  place  almost  under  the  very  eye  of 
Christ ;  was,  in  a  short  time,  full  and  complete  ;  and 
has,  from  first  to  last,  been  marked  by  the  almost  visi- 
ble smiles  of  the  Saviour. 

This  is  the  great  fact,  with  which  the  argument, 
on  this  point,  has  to  deal.  Whether,  in  the  Lec- 
ture referred  to,  it  has  been  dealt  with  fairly,  the  read- 
er must  judge.  To  us,  at  least,  it  seems  not  only  a 
fact,  but  also,  a  fact  standing  in  the  midst  of  light. 
We  believe,  Christ  designed  a  change  in  the  day  for 
his  Christian  Sabbath  ;  and  that,  in  this  particular,  his 


#- 


J3 


PREFACE. 


Vll 


Universal  Church  has  but  been  walking,  from  the  first, 
according  to  his  own  wise  counsel.  If,  therefore, 
what  has  been  said  in  these  Lectures  should  be 
blessed  to  a  more  spiritual  and  effectual  hallowing  of 
this  ancient  and  high  Ordinance  of  God,  to  the  great 
"  Lord  of  the  Sabbath"  shall  be  all  the  praise. 

Brooklyn,  June  8,  1844. 


It 


c^ 


PRIITGET0JT 

TENT  §^^'  ^^^ 
THBOLOGIGAlJj' 

3  I.  '^^'^^^^vwV^?^- 


LECTURE 
THE      SABBATH      INSTITUTED      AT    THE     CREATION     OF     MAN. 

LECTURE    II. 
OBJECTIONS    AGAINST  ITS  EARLY    INSTITUTION    CONSIDERED. 

LECTURE  III. 

FURTHER    PROOF    OF    ITS    EARLY    INSTITUTION,    AND    OF     ITS 

PERPETUAL    AND    UNIVERSAL    OBLIGATION. 

LECTURE  IV, 

ARGUMENT    FOR  THE    CHANGE    OF    THE    SABBATH    FROM    THE 

SEVENTH    TO    THE    FIRST    DAY    OF    THE    WEEK. 

LECTURE  V. 
THE     DUTIES     OF     THE     SABBATH     CONSIDERED. 

LECTURE  VI. 

THE    BENEFITS    OF    THE    SABBATH    A    MOTIVE    TO    ITS    SANC- 

TIFICATION. 

LECTURE  VII. 
THE    SINFULNESS    OF    ITS    VIOLATION    EVINCED. 

LECTURE  VIII, 

MEASURES     URGED     FOR     THE     PROPER     SANCTIFICATION    OF 

THE    DAY. 


It 

* ■■ * 


^- 


LEOTURE      I 


GENESIS   II.    1-3. 


Thus  the  heavens  and  the  earth  were  finished,  and  all  the 
host  of  them.  And  on  the  seventh  day  God  ended  his 
work,  which  he  had  made ;  and  he  rested  on  the  seventh 
day  from  all  his  work,  which  he  had  made.  And  God 
blessed  the  seventh  day  and  sanctified  it ;  because  that 
in  it  he  had  rested  from  all  his  work,  which  God  created 
and  made." 


•# 


*- 


fe^^SS^^ 


<#•- 


The  institution  of  the  Sabbath  is  a  subject  of  prime 
importance.  Among  those  external  things,  which, 
though  they  are  not  religion  itself,  are  yet  inseparably 
connected  with  the  welfare  of  religion,  this  holds  no 
second  rank.  In  inviting  to  it  your  attention,  there- 
fore, I  shall  feel  justified  in  giving  it  a  somewhat 
prolonged  examination.  Upon  this  examination, 
however,  let  us  not  enter  as  mere  speculating  querists, 
but  as  humble,  docile  Christians,  sensible  of  our  need 
of  Divine  instruction  in  everything  which  concerns 
the  truth  or  the  welfare  of  the  religion  of  the  Bible. 

There  has  been  a  time  when  the  opinions  on  this 
subject,  entertained  by  that  highly  respectable  English 
moralist.  Dr.  Paley,  and  others  familiar  with  modem 
Jewish  writings,  tended  in  no  inconsiderable  degree 


'# 


I     14  LECTURES    ON    THE 

to  throw  a  laxity  into  the  conscience,  and  a  latitude 
into  the  practice,  of  many  in  relation  to  the  Sabbath. 
By  stripping-  it,  under  the  Christian  dispensation,  of 
the  character  of  a  Divine  institution,  intended  for  uni- 
versal and  perpetual  observance,  and  by  investing  it 
with  the  character  of  an  institution  having  no  other 
authority  than  that  of  expediency  and  apostolic  prac- 
tice. Dr.  Paley  left  an  open  door  to  all  who  chose  to 
follow  him,  which  led  to  a  weakened  regard  for  its 
sacredness,  and  to  loosened  habits  in  its  observance. 
The  arguments,  however,  by  which  he  endeavored  to 
support  his  opinions,  have  been  found  inconclusive. 
His  opinions,  indeed,  still  exert  a  wide  influence. 
Nevertheless,  the  soundest  examiners  have  pronoun- 
ced them  erroneous  ;  and  the  most  serious  part  of  the 
Christian  world  have  rejected  them  as  dangerous. 
Throughout  our  own  land,  especially,  the  Sabbath  is 
settling  back  upon  its  true  foundation.  It  is  received 
more  and  more  extensively  as  a  Divine,  perpetual, 
and  universally  binding  ordinance  ;  and,  invested  with 
this  high  and  sacred  authority  of  character,  is  taking 
its  deep  and  firm  seat  in  the  religious  conscience, 
affections  and  practice  of  the  Church.  I  shall  not, 
therefore,  occupy  your  time  in  detailing  minutely  the 
various  arguments  and  objections  which  have  from 
time  to  time  been  urged  on  the  one  side  and  on  the 
other  of  this  great  question  ;  but  shall  content  myself 

^^ _____ 


CHRISTIAN    SABBATH.  15 

with  setting  before  you  its  general  features,  its  promi- 
nent points,  under  such  arguments  and  observations 
as  appear  to  me  most  conducive  to  a  firm  conviction 
and  a  rational  belief  that  the  Sabbath  is  a  Divine  in- 
stitution, intended  for  perpetual  and  universal  observ- 
ance, and  best  calculated  to  enforce  it  in  this  charac- 
ter on  the  observance  of  every  lover  of  either  religion 
or  his  country. 

With  these  few  remarks,  by  way  of  introduction, 
let  me  spread  the  subject  at  once  before  your  minds. 
Under  the  Jewish  dispensation,  every  seventh  day  of 
the  week  was,  by  express  Divine  command,  set  apart 
as  a  Sabbath,  or  holy  rest,  to  God.  Under  the 
Christian  dispensation,  a  seventh  part,  though  not  the 
seventh  day,  of  every  week,  has  been  set  apart  for  a 
similar  purpose,  and  made  a  Christian  Sabbath,  or 
holy  rest  to  God.  But  the  Jewish  dispensation  did 
not  commence  till  the  human  race  had  been  in  exist- 
ence two  thousand  five  hundred  years  ;  and  in  about 
one  thousand  five  hundred  years  after  its  commence- 
ment, or  at  the  introduction  of  the  Christian  dispen- 
sation, it  became  totally  extinct.  Hence  arise  the 
following  inquiries,  which  involve  the  Avhole  subject : 
Was  the  Sabbath  originally  a  Divine  institution,  de- 
signed, on  the  part  of  God,  for  universal  observance, 
wherever  a  knowledge  of  it  should  come,  from  the 
creation  of  man  to  the  end  of  time  ?     Or,  was  it  sim- 


-C§5 


. 4> 

16  LECTURES    ON    THE 

ply  a  positive  ordinance,  which  God  gave  to  the  Isra- 
elites twenty-five  hundred  years  after  the  Creation  of 
man,  and  which  was  intended  for  that  people  alone, 
which  was  to  begin  and  end  with  their  ecclesiastical 
polity,  and  never  to  be  observed  by  any  other  nation  ? 
And,  if  it  was  originally  a  Divine  institution,  intended 
for  universal  and  perpetual  observance,  why,  when 
the  Mosaic  economy  closed,  was  the  seventh  day  of 
the  week  omitted,  and  the  first  observed  in  its 
stead  ?  These  are  the  inquiries  which  the  subject 
presents,  and  which  we  will  now  proceed  to  con- 
sider. 

That  the  Sabbath  was  a  Divine  institution,  there 
is  no  doubt  even  in  the  minds  of  those  who  would 
confine  its  binding  authority  to  the  Jewish  Church. 
And  that  it  was  intended  for  universal  and  perpetual 
observance,  wherever  a  knowledge  of  it  should  come, 
will  be  certain,  if  it  can  be  shown  that  it  was  insti- 
tuted immediately  after  the  Creation  of  man.  At  that 
time,  only  two  human  beings,  the  progenitors  of  all 
our  race,  were  in  existence.  Whatever,  therefore, 
was  instituted  for  them,  and  obligatory  on  their  ob- 
servance, must  have  been  intended  for  all  mankind, 
and  obligatory  on  their  observance,  whenever  and 
wherever  such  institution  should  be  made  known. 
The  Israelites,  it  will  be  remembered,  were  not  in 
existence   as   a  nation  till  more  than  two  thousand 


# : 

CHRISTIAN    SABBATH.  17 

years  after  the  creation  of  Adam.  They  could  not, 
therefore,  in  the  nature  of  the  case,  have  been  any 
more  interested  in  what  God  gave  to  Adam,  than  the 
Assyrians  and  Babylonians,  the  Medes  and  Persians. 
This  point  is  so  clear  that  it  is  conceded  on  all  hands, 
that  if  the  Sabbath  were  instituted  immediately  after 
the  Creation  of  man,  it  must  have  been  intended  for 
observance,  so  far  as  it  should  be  known,  by  all  men 
in  all  ages.  What,  then,  is  the  evidence  of  the  insti- 
tution, thus  early,  of  a  holy  Sabbath  ? 

To  this  question  I  reply,  in  the  first  place  ; — the 
same  evidence  which  we  have  in  favor  of  the  posi- 
tion that  man  was  the  last  work  of  the  present  visi- 
ble creation  ;  the  evidence  of  sacred  history. 

The  first  chapter  of  Genesis  gives  a  brief  account 
of  the  work  of  this  creation  in  six  days.  Into  the 
bearings  of  Geological  investigations  on  the  meaning 
of  the  term  "  days,"  as  here  used,  it  is  not  necessary 
in  this  examination  to  enter.  Whether  they  are  to 
be  understood  as  literal  days,  or  as  successive  and 
indefinite  periods  of  time,  this,  at  least,  is  acknow- 
ledged even  by  Geological  interpreters  of  the  Bible, 
that  the  Mosaic  account  of  the  Creation  fixes  accu- 
rately the  order  in  which,  so  far  as  our  earth  is  con- 
cerned, the  different  parts  of  the  creative  process  took 
place.  This  process  occupied  six  days,  or  periods  of 
time  ;  the  last  of  which,  closed  with  the  formation  of 


-# 


3 Cgj 

IS  LECTURES    ON    THE 

man  out  of  the  dust  of  the  earth.  After  having  given 
an  account  of  this  process,  then,  in  the  order  of  its 
occurrence,  the  sacred  historian  proceeds,  in  the 
words  of  my  text : — "  Thus  the  heavens  and  the 
earth  were  finished,  and  all  the  host  of  them.  And 
on  the  seventh  day,  God  ended  his  work,  which  he 
had  made  ;  and  he  rested,  on  the  seventh  day,  from 
all  his  work  which  he  had  made.  And  God  blessed 
the  seventh  day,  and  sanctified  it ;  because  that,  in 
it,  he  had  rested  from  all  his  work,  which  God  creat- 
ed and  made." 

This  passage,  it  will  be  remembered,  is  found  in  a 
plain,  though  brief  historical  sketch  of  the  first  ages 
of  the  world.  In  detailing  the  events  developed  in 
the  process  of  Creation,  the  historian  gives  full  evi- 
dence that  he  observed  accurately  the  order  of  time, 
in  which  those  events  transpired.  Without  any  dis- 
coverable interruption  of  his  narrative,  without  any 
discoverable  change  in  his  style,  he  then  proceeds  to 
relate  what  happened  immediately  after  the  close  of 
those  events.  "  God  rested  on  the  seventh  day  ;  and 
he  blessed  the  seventh  day  and  sanctified  it,  because 
that  in  it  he  had  rested  from  all  his  work."  He  clos- 
ed the  sixth  day,  or  period,  with  the  Creation  of  man. 
He  commenced  the  seventh  day,  or  period,  with 
resting,  or  keeping  Sabbath,  as  the  Hebrew  word  im- 
plies, and  with  blessing  or  sanctifying  it,  because  it 


*- 


CHRISTIAN    SABBATH.  19 

M^as  the  day,  or  period,  of  his  rest.  If,  then,  this 
whole  narrative  were  taken  by  itself,  and  read  for  in- 
formation alone,  it  is  past  all  doubt  that  the  reader 
would  find  in  it,  as  fair  an  account  of  the  fact  and  the 
time  of  the  institution  of  the  Sabbath,  as  he  would  of 
the  fact  and  the  time  of  the  creation  of  man.  He 
would  find  nothing  that  would  even  suggest  the 
thought,  that  the  blessing  or  sanctifying  of  the  seventh 
day,  or  seventh  part  of  time,  did  not  take  place  in 
immediate  connection  with  the  rest,  with  which  that 
day,  or  portion  of  time  was  begun,  and  to  which,  on 
the  part  of  God,  it  was  consecrated.  This  point  is 
so  plain  that  the  institution  of  the  Sabbath,  imme- 
diately after  the  creation  of  man,  could  never 
have  been  questioned,  had  it  not  been  for  what  Dr. 
Paley  deems,  the  remarkable  silence  of  the  Sacred 
History  on  the  subject  for  the  next  two  thousand  and 
five  hundred  years. 

Here,  in  fact,  is  the  objector's  stronghold  against 
the  perpetuity  and  universal  obligation  of  the  Sab- 
bath. "  If,"  he  inquires,  "  this  institution  had  been 
coeval  with  the  creation  of  man,  and  intended  for 
perpetual  and  universal  observance,  is  it  not  incredi- 
ble that  no  mention  of  its  existence  is  found,  and  no 
censure  of  either  its  abuse  or  its  neglect  recorded,  in 
the  Bible  from  the  beginning  of  the  first  seventh  of 
time  down  to  the  Exodus  from  Egypt  ?"  This  is  at 
2 

#■ ■ c 


20  LECTURES    ON    THE 

least  a  plausible  inquiry ;  and  I  repeat,  the  fact  on 
which  it  rests,  is  the  objector's  stronghold  against 
that  view,  which  I  am  now  taking  of  the  institution 
of  the  Sabbath.  If,  therefore,  this  alleged  silence  of 
the  Bible  on  the  subject  of  this  institution,  from  the 
creation  of  man  to  the  time  of  Moses,  can  be  satis- 
factorily explained  and  reconciled  with  the  alleged 
existence  of  the  Sabbath  during  that  period  ;  then  the 
language  of  my  text  must  stand  as  a  fair,  literal,  un- 
deniable account  of  the  time  when  the  institution  was 
first  established.  Every  other  objection  against  this 
view  is  decidedly  secondary  to  that  now  stated. 
While  they  have  been  sought  out,  in  order  to  add 
strength  to  it,  they  do,  in  truth,  derive  their  principal 
force  from  it.  Let  us,  then,  examine  this  point  some- 
what attentively. 

1 .  In  the  first  place,  then ;  although  the  Bible 
makes  no  explicit  mention  of  the  Sabbath  from  the 
time  referred  to  in  my  text,  down  to  the  days  of  Mo- 
ses, yet  it  is  not  so  profoundly  silent  on  the  subject, 
as  the  objection  supposes.  A  short  time  after  the 
creation  of  man,  probably  about  one  hundred 
years,  the  two  first-born  sons  of  Adam,  evidently  ac- 
cording to  custom,  brought  their  offerings  unto  the 
Lord.  The  incident  is  thus  mentioned.  "  In  pro- 
cess of  time  it  came  to  pass  that  Cain  brought  of  the 
fruit  of  the  ground  an  offering  unto  the  Lord.     And 

# ■# 


# . eg. 

CHRISTIAN    SABBATH.  21 


Abel,  he  also  brought  of  the  firstlings  of  his  flock, 
and  of  the  fat  thereof."  It  is  remarkable  that  what 
is  here  rendered  "  in  process  of  time,"  is,  in  the  He- 
brew, "  at  the  end  of  days  ;"  and  the  inquiry  is  not 
without  pertinency  ;  at  what  "  end  of  days  "  were 
these  evidently  customary  offerings  brought  unto  the 
Lord  ?  On  what  occasion  would  these  first-born  of 
the  human  race  be  so  likely  to  present  these  their 
religious  services  unto  God,  as  on  that  day,  which 
God  himself  had  blessed  and  sanctified  ;  the  Sabbath, 
the  end  of  the  week  ?  Such  an  allusion  to  the  Sab- 
bath and  the  division  of  time  into  weeks  is  at  least 
natural,  and  as  much  as  could  be  expected  in  a  his- 
toric sketch,  which,  for  brevity,  is  wholly  unparalleled 
among  the  writings  of  men. 

This,  however,  is  not  all.  In  the  days  of  Noah, 
more  distinct  references  to  the  division  of  time  into 
weeks,  of  seven  days  each,  are  made  by  the  sacred 
historian.  "  For  yet  seven  days,  and  I  will  cause  i^ 
to  rain  on  the  earth,"  was  the  language  of  God  to 
that  patriarch,  in  warning  him  of  the  near  approach 
of  the  flood.  "  And  he  stayed  yet  other  seven  days, 
and  again  he  sent  forth  the  dove  out  of  the  ark,"  was 
the  conduct  of  Noah,  in  endeavoring  to  ascertain 
whether  the  waters  of  the  flood  had  abated.  "  And 
he  stayed  yet  other  seven  days,  and  sent  forth  the 
dove,  which  returned  not  again  unto  him  any  more,' 

^ ^ 


22  LECTURES    ON    THE 

was  his  repetition  of  the  act  in  carrying  his  endeavor 
to  a  satisfactory  result.  Now,  why  this  mention  of 
seven  days,  and  this  repeated  waiting  for  the  begin- 
ning and  end  of  that  particular  portion  of  time  ?  Evi- 
dently, because  God  had,  from  the  first,  established 
the  division  of  time  into  weeks  by  the  institution  of 
the  Sabbath  ;  and  because  men  had  been  accustomed, 
in  their  more  serious  transactions,  to  observe  this  di- 
vision. To  Noah,  as  well  as  to  Cain  and  Abel,  the 
seventh  was  "  the  end  of  days,"  the  close  of  the 
week. 

Again :  Jacob,  about  two  hundred  and  fifty  years 
before  the  Exodus  from  Egypt,  when  serving  Laban 
for  his  daughter  Rachel,  was  told  to  "  Fulfil  her 
week ;"  which  is  immediately  explained  to  mean,  a 
period  of  "  seven  years."  Here  a  week  is  defined  as 
characterized  by  the  number  seven  ;  and  a  week  of 
years  is  an  undoubted  allusion  to  the  ordinary  week 
of  seven  days.  And  finally ;  Joseph,  we  are  told, 
mourned  for  his  father,  at  the  threshing-floor  of  Atad, 
"  seven  days,"  an  entire  week. 

Now,  although  these  various  references  to  the  di- 
vision of  time  into  periods  of  seven  days  do  not 
amount  to  an  explicit  mention  of  the  Sabbath,  as  a 
divine  institution  for  religious  observance,  yet,  occur- 
ring, as  they  do,  in  an  extremely  rapid  survey  of  the 
leading  events  only  in  the  early  history  of  the  world, 

^ 


CHRISTIAN    SABBATH.  23 

and  connected,  as  they  are,  with  actions  and  incidents 
of  a  religious  or  serious  character,  they  cannot  but 
be  regarded  as  something  more  than  accidental  ex- 
pressions. They  must  be  regarded  as  allusions  grow- 
ing out  of  actually  existing  circumstances,  and  as  car- 
rying with  them  a  strong  inference  in  favor  of  the 
institution  of  the  Sabbath  at  the  commencement  of 
the  first  seventh  period  of  time,  immediately  after  the 
creation  of  man  at  the  close  of  the  sixth.  And  they 
go  far  in  weakening  the  force  of  the  objection,  which 
has  been  urged  against  this  early  institution  of  the 
Sabbath,  on  the  ground  that  the  Bible  takes  no  notice 
of  the  day  from  the  mention  of  it  in  the  text  down  to 
the  days  of  Moses.  It  does  not,  indeed,  mention  the 
Sabbath  by  name  ;  but  it  does  impliedly  recognize  its 
existence. 

Had  there  been  no  previous  and  introductory  men- 
tion of  six  days,  or  periods  of  time,  occupied  in  the 
process  of  creation,  and  of  a  seventh  devoted  to  rest ; 
had  there  been  no  foregoing  account  of  blessing  and 
sanctifying  of  the  seventh,  as  distinguished  from  the 
others  ;  had  there  been  no  antecedent  assignment  of 
the  cause,  why  God  thus  signalized  the  seventh  day, 
then,  indeed,  all  these  references  to  the  division  of 
time  into  periods  of  seven  days  might  have  been  con- 
sidered as  less  remarkable;  though  even  then  they 
would  have  been  deserving  of  notice,  inasmuch  as 
2* 


•# 


# . . 

24  LECTURES    ON    THE 

there  is  nothing  in  astronomy,  or  the  revoUitions  of 
the  heavenly  bodies,  nothing  in  the  ordinary  move- 
ments of  the  year,  nothing  in  the  whole  compass  of 
nature,  to  suggest  such  a  division.  The  distinction 
of  time  into  days,  months,  and  years,  is  a  natural  one, 
made  by  the  unvarying  revolution  of  suns  and  worlds. 
But  its  division  into  weeks,  or  portions  of  seven 
days  each,  is  perfectly  arbitrary.  There  is  nothing 
in  the  whole  ordained  movement  of  things,  which  can 
be  made  to  point  towards  such  a  division.  Even, 
therefore,  if  the  first  two  chapters  of  Genesis  had 
been  wanting,  there  would  have  been  something  quite 
remarkable  in  these  references  to  "  the  end  of  days," 
to  successions  by  sevens,  and  to  a  week  of  years. 
Such  language  could  hardly  be  explained  without  sup- 
posing some  previous,  important  transaction,  from 
which  so  arbitrary  a  distinction  had  arisen.  But, 
when  we  have  an  account  of  such  a  previous  transac- 
tion, a  transaction  great,  solemn,  infinitely  momentous 
in  its  character  ;  a  transaction,  too,  which  suggests 
this  "  very  arbitrary  division  of  time  ;"  I  think  it  must 
be  found  extremely  difficult  to  avoid  the  conclusion 
that  the  references,  which  we  have  examined,  do 
point  back,  to  the  Mosaic  account  of  the  creation,  and 
prove  by  strong  implication  the  existence  of  the  Sab- 
bath from  the  very  days  of  Adam.  They  show  that 
the  objection,  which  we  are   canvassing,  has  much 


c^__ : 

CHRISTIAN    SABBATH.  25 

less  force,  when  subjected  to  a  little  examination, 
than  it  appears  to  have,  when  merely  urged  in  broad, 
naked,  and  general  terms. 

In  completely  invalidating  this  objection,  however, 
other  and  stronger  considerations  are  to  be  presented, 
for  which  the  present  does  not  furnish  us  sufficient 
opportunity.  This  Lecture  must  be  regarded  as  little 
more  than  introductory  to  what  is  to  follow.  If  it 
has  succeeded  in  bringing  the  subject  fairly  before 
your  minds,  and  in  giving  your  thoughts  a  movement 
in  the  direction  which  that  subject  is  to  take,  enough 
has  been  effected  for  my  purpose  at  this  time.  The 
whole  subject  matter  before  us  is  of  vast  importance, 
and  we  must  be  willing  to  approach  its  more  absorb- 
ingly interesting  portions  by  clearing  our  way  through 
no  little  of  mere  argumentative  detail.  This  may  not, 
all  at  once,  bring  you  out  into  view  of  the  connection, 
which  it  has  with  the  more  spiritual  and  living  things 
of  our  religion ;  with  "  Jesus  Christ  and  him  cruci- 
fied," that  grand,  central  theme  of  the  Gospel  minis- 
try. Nevertheless,  this  connection  will  at  length 
become  apparent ;  and  the  more  so  in  proportion  to 
the  thoroughness  with  which,  at  the  outset,  we  settle 
the  elementary  truths  of  the  subject,  by  clearing 
away  everything  which  may  obstruct  our  distinct  per- 
ception of  them.  May  I  not  hope,  then,  that  you  will 
exercise  patient  thought  and  prolonged  attention  upon 
2t 
* -^ 


# . . 

26  LECTURES    ON    THE 

Avliat  has  been  and  may  be  offered  ?  He  who  rightly 
understands  and  appreciates  the  Sabbath,  has  gone 
far  on  his  way  towards  excellent  attainments  in  reli- 
gion. He  is  not  distant  Irom  the  kingdom  of  God. 
He  is  ripening  already  for  a  Sabbath  on  high. 


# ■ ^ c:§3 


^ ^ 


LECTURE   II. 


GENESIS   II.    1-3. 

Thus  the  heavens  and  the  earth  were  finished,  and  all  the 
host  of  them.  And  on  the  seventh  day  God  ended  his 
work,  which  he  had  made ;  and  he  rested  on  the  seventh 
day  from  all  his  work,  which  he  had  made.  And  God 
blessed  the  seventh  day  and  sanctified  it ;  because  that 
in  it  he  had  rested  from  all  his  work,  which  God  created 
and  made." 


* — 


ogD_ 


II. 


I  HAVE  already  introduced  to  your  attention  the 
subject  of  the  Sabbath  as  one  among  the  external  in- 
stitutions of  our  religion ;  as  having  its  origin  at  the 
creation  of  man  ;  as  being  therefore  of  divine  author- 
ity ;  and  as  inteaded  for  universal  and  perpetual  ob- 
servance. The  main  objection,  so  far  as  argument  is 
concerned,  against  this  view,  arises  from  the  alleged 
fact,  that  the  Bible  history  takes  no  notice  of  the  ex- 
istence of  the  Sabbath,  from  the  time  specified  in  the 
text,  till  the  days  of  Moses ;  and  that,  therefore,  the 
mention,  which  is  made  of  it  in  the  text,  must  have 
been  by  anticipation ;  by  a  sort  of  figure  of  speech, 
in  which  the  historian,  when  recording  that  great 
event,  the  Creation  of  the  w^orld,  alludes  to  a  com- 
memoration of  it,  instituted  twenty-five  hundred  years 


■^P 


#- — _ * 

30  LECTURES    ON    THE 

afterwards.  Had  Moses,  in  giving  his  account  of  the 
Creation  and  of  the  rest  which  God  observed,  imme- 
diately subjoined  :  "  And  this  is  the  Event,'  in  com- 
memoration of  which  our  Sabbath  has  been  recently 
instituted  ;"  he  would  have  said  what  this  objection 
supposes  he  ought  to  have  said.  But  when  he  writes, 
in  the  same  breath,  and  in  the  same  simple  style  of 
narration,  "  God  ended  his  work ;"  "  and  rested  on  the 
seventh  day ;"  and  "  blessed  the  seventh  day  and 
sanctified  it;"  the  supposition  of  such  a  figure  as 
that  just  named,  is  a  startling  force  upon  language. 
Everything  in  the  structure  of  the  narrative  shows 
that  the  sanctifying,  or  setting  apart,  of  the  Day  took 
place  in  immediate  connection  with  the  Rest,  which 
God  observed. 

Passing  from  this,  however,  and  looking  more  at- 
tentively at  the  Bible,  we  find  that  the  Sacred  History 
is  not  so  profoundly  silent,  as  the  objection  asserts, 
on  the  subject  of  the  Sabbath,  from  Adam  to  Moses ; 
but  that  it  contains  various  references,  to  the  division 
of  time  into  weeks,  which  cannot  be  satisfactorily  ac- 
counted for  without  admitting  the  institution  of  the 
Sabbath  immediately  after  the  Creation  of  man. 
Upon  the.^e  topics  I  dwelt  at  length  in  the  former 
Lecture. 

In  proceeding  now,  still  further,  I  find  myself  op- 
posing an  objection,  the    ibrce  of  which  is  already 


^- 


-* 


cgj- c 

CHRISTIAN    SABBATH.  31 

weakened  by  the  considerations  that  have  been  ad- 
duced. I  trust  that  force  will  be  entirely  invalidated 
by  others  now  to  be  presented. 

1 .  On  the  ground,  then,  that  the  Sabbath  was  in- 
stituted immediately  after  the  creation  of  man,  we 
have  no  reason  to  suppose,  as  Dr.  Paley  evidently 
does,  that  it  would  be  regularly  observed  from  that 
period  down  to  the  Exodus  from  Egypt.  That  was  a 
period  of  general,  nay  almost  universal  wickedness  ; 
a  period,  in  which  moral  corruption  set  so  deep  a 
stain  upon  our  nature  that  the  Waters  of  a  Deluge 
were  sent  to  wash  it  out ;  a  period,  in  which  men  for- 
got God,  and  left  us,  therefore,  without  reason  to 
wonder  that  they  should  forget  his  Sabbath  also. 

Nor  have  we  any  reason  for  supposing,  as  the  same 
author  plainly  does,  that,  if  the  Sabbath  was  instituted 
at  the  time  mentioned  in  the  text,  but  afterwards  neg- 
lected, either  during  the  sojourn  in  Egypt,  or  under 
any  other  emergency,  permission  of  such  neglect 
must  have  been  given  and  recorded.  For,  if  it  had 
its  origin  at  the  creation  of  man,  it  was  designed  for 
mankind  in  general ;  and  it  would  not  have  been 
proper  either  to  give  or  record  a  permission  of  neglect 
in  favor  of  any  nation,  under  any  emergency.  If 
neglected  at  all,  its  neglect  was  unjustifiable,  and  of 
course,  without  permission. 

Nor,  finally,  if  the  Sabbath  was  instituted  at  the 

# "•    — ^ * 


eg. 

32  LECTURES    ON    THE 


Creation  of  man,  have  we  any  reason,  from  the  cir- 
cumstances of  the  case,  to  suppose  that  the  Sacred 
Historian  would  notice  expUcitly,  either  its  observ- 
ance or  its  neglect.     What  were  those  circumstances  ? 
The  time,  which  intervened  from  the  Creation  of 
man  to  the  call  of  Moses,  may,  for  the  purposes  of  the 
present  argument,  be  divided  into  two  periods  ;  the 
former  reaching  from  Adam  to  Abraham,  and  includ- 
ing more  than  two  thousand  years  ;  the  latter,  from 
Abraham  to  Moses,  and  including  about  four  hundred 
and  thirty  years.     Of  these  two  periods,  let  it  be 
remembered,  the  former  is  more  than  one-third  of  the 
whole  time  which  has  yet  elapsed  since  the  days  of 
Adam  ;    and   yet    Moses  has  condensed  the   entire 
history  of  that  vast  lapse  of  time  into  the  first  eleven 
chapters  of  Genesis.     In  this  extremely  brief  sum- 
mary, he  has  recorded  the  Creation  of  the  world,  and 
the  setting  apart  of  the  seventh  day ;    the  state   of 
man  in  Paradise,  and  his  apostasy  from  God  ;  the 
promise  of  a  Saviour,  and  the  multiplication  of  the 
human  family  ;    their  universal  corruption,  and  the 
consequent  judgment  of  the  Deluge  ;  God's  covenant 
with  Noah,  and  the  second  dispersion  of  the  race 
from  Babel ;  and,  scattered  through  the  whole,  a  kind 
of  genealogical  account  of  those  families  from  Adam 
to  Abraham,  through  which  the  Promised  Seed,  or 
Messiah,  was  to  descend.     The  whole  of  this  was 


^- 


c^ 

CHRISTIAN    SABBATH.  33 

evidently  intended  as  a  mere  glance  at  those  particu- 
lar events  and  characters,  which  would  best  serve  to 
show  how  the  history  of  our  redemption  by  Christ 
was  linked  back  from  the  promise  made  to  Abraham 
with  the  fall  of  man  and  the  first  promise  to  Adam. 
In  a  historical  sketch  of  such  unparalleled  brevity,  the 
historian,  after  recording  the  original  institution  of 
the  Sabbath,  could  not,  with  any  propriety,  be  ex- 
pected to  record  anything  further  respecting  it,  except 
in  the  way  of  that  general  censure,  which  we  know 
he  so  emphatically  cast  upon  the  awful  depravity  of 
the  antediluvian  and  postdiluvian  ages. 

This  remark  fully  accounts  for  the  alleged  silence 
of  the  Bible  respecting  the  Sabbath  in  the  first  eleven 
chapters  of  Genesis,  or  during  the  first  two  thousand 
years.  With  regard,  now,  to  the  remaining  period  of 
the  four  hundred  and  thirty  years,  which  reach  from 
Abraham  to  Moses,  I  remark :  that,  although  the  his- 
toric narrative  becomes  more  particular  and  domestic 
than  in  the  former  case,  yet  there  will  be  found 
no  reason  for  surprise  at  the  silence,  during  this 
latter  period,  if  we  take  into  account  the  following 
considerations. 

First :  The  history  of  this  period  is  still  but  a  mere 
sketch  of  a  particular  family,  marking  the  line  of 
descent  towards  the  Messiah  ;  a  sketch,  too,  of  times 
which  preceded  the  special  appropriation  of  the  Sab- 

^ : -cgD 


# . 

34  LECTURES    ON    THE 

bath  to  the  Israelites  as  a  peculiar  sign  of  God's 
covenant  with  them. 

Second :  When  this  history  finally  expands  and 
spreads  itself  over  the  whole  breadth  of  the  Israelitish 
state,  both  civil  and  ecclesiastical, — though  the  Sab- 
bath had  then  been  formally  recognized  and  solemnly 
given  to  that  people  for  their  observance  in  particu- 
lar, and  though  it  was  often  mentioned  during  the  life 
of  Moses  ;  yet,  for  nearly  five  hundred  years  after 
his  death,  there  is  not,  on  the  sacred  record,  a  soli- 
tary mention  of  the  subject ;  of  the  existence,  the 
observance,  or  the  neglect,  of  the  institution.  The 
first  notice  of  it  which  occurs,  and  that,  perfectly  in- 
cidental, containing  no  description  of  the  Sabbath, 
and  no  account  of  its  duties  or  its  abuse,  is  in  the 
days  of  David, 

Third :  The  history  of  the  former  period  of  four 
hundred  and  thirty  years,  from  Abraham  to  Moses, 
containing  a  short  account  merely  of  the  three  indi- 
viduals, Abraham,  Isaac  and  Jacob,  and  of  the  sojourn 
of  their  posterity  in  Egypt,  occupies,  it  will  be  ob- 
served, but  a  part  of  the  single  book  of  Genesis. 
But  the  history  of  the  latter  period  of  five  hundred 
years  from  Moses  to  David,  including  circumstantial 
accounts  of  the  following  important  particulars  :  the 
wars  of  the  Israelites  with  the  seven  heathen  nations, 
and  the  final  conquest  of  Canaan  by  Joshua  ;  the  set- 


^ ^— c 

CHRISTIAN    SABBATH.  35 

tlement  of  the  twelve  tribes,  and  the  division  of  the 
land  by  lot  ;  the  administrations  of  their  numerous 
judges,  with  the  wars  and  captivities  which  happened 
under  them  ;  the  important  transactions  which  filled 
the  life  of  Samuel ;  the  final  change  of  their  govern- 
ment under  Saul,  from  a  theocracy  to  a  monarchy, 
and  a  revolution  in  the  throne,  which  ended  in  the 
elevation  of  King  David ;  the  history  of  this  period, 
instead  of  being  crowded  into  a  part  of  a  single  book, 
occupies  the  whole  of  the  following  :  Joshua,  Judges, 
First  of  Samuel  and  Second  of  Samuel,  together  Avith 
part  of  the  First  of  Chronicles  ;  and  yet,  in  all  this, 
there  is  not  a  single  mention  of  the  Sabbath. 

Fourth  :  The  four  hundred  and  thirty  years  from 
Abraham  to  Moses  came  immediately  after  that 
long  moral  night  of  twenty  centuries,  Mdiich  the 
fall  of  man  spread  over  the  world,  and  which  was 
filled  with  a  general  oblivion  of  religion  amidst  the 
abominable  things  of  idolatry.  But  the  five  hundred 
years,  which  succeed  the  death  of  Moses,  come 
directly  after  a  solemn  recognition  and  establishment 
of  the  Sabbath,  and  after  all  that  splendid  array  of 
miracles  and  means  which  God  exhibited  and  de- 
signed for  a  revival  and  dissemination  of  his  religion 
through  the  world.  And  yet,  through  this  long  age, 
not  a  single  mention  of  the  Sabbath  is  made  by  the 


^ — _ 

36  LECTURES    ON    THE 

Sacred   Penmen,  of  its  existence,  its  observance,  its 
neglect,  or  its  abuse. 

Taking  all  these  considerations,  then,  into  account, 
I  ask — Which  is  the  more  unaccountable — the  si- 
lence which  the  Bible  observes  in  relation  to  the 
Sabbath  during  the  lesser  and  more  rapidly  sketched 
period  from  Abraham  to  Moses,  or  that  which  it  ob- 
serves during  the  greater  and  much  more  minutely- 
narrated  period  from  Moses  to  David  ?  The  question 
needs  not  an  answer.  If  we  are  to  look  in  either  of 
these  periods  for  a  frequent  mention  of  the  Sabbath, 
or  even  for  an  occasional  censure  of  its  abuse,  we 
ought,  undoubtedly,  to  look  in  the  latter,  that  which 
followed  its  imposing  recognition  and  establishment 
on  Mount  Sinai,  and  the  numerous  means  which  were 
taken  to  impress  it  on  the  observance  of  the  Israelites. 
But  as  we  have  seen,  not  a  word  on  the  subject  is 
found  in  all  the  circumstantial  records  of  that  long 
age.  I  conclude,  therefore,  that  the  absence  of  all 
mention  of  the  Sabbath,  from  Abraham  to  Moees, 
carries  with  it  no  weight  against  the  argument  from 
my  text.  And  as  the  absence  of  such  mention, 
during  the  still  earlier  period  from  Adam  to  Abra- 
ham, is  precisely  what  we  might  have  expected  from 
the  circumstances  of  the  case,  I  come  with  great 
confidence  to  the  conclusion,  that  the  silence  of  the 
Bible  during  the  whole  interval,  from  the  mention  of 

4 ■" —^ 


^ ^c^ 

CHRISTIAN    SABBATH.  37 


the  Sabbath  in  the  text  to  the  renewed  recognition  of 
it  under  Moses,  furnishes  no  solid  objection  against 
the  position,  that  it  was  instituted  at  the  beginning  of 
the  first  seventh  day,  or  portion,  of  time.  When  the 
historian,  after  detailing  the  order  of  events  during 
the  progress  of  creation,  immediately  adds  :  "  Thus 
the  heavens  and  the  earth  were  finished  ; — and  on  the 
seventh  day  God — rested  from  all  his  work  ;  and 
God  blessed  the  seventh  day  and  sanctified  it,  because 
that  in  it  He  had  rested  from  all  his  work  ;"  we  have 
satisfying  evidence,  that  he  records  both  a  fact  and 
the  time  when  it  happened.  This  fact  is  :  that,  on 
the  beginning  of  the  first  seventh  portion  of  time, 
God  kept  sabbath  from  all  his  works  and,  therefore, 
blessed  the  seventh  day,  and  sanctified  it,  or  set  it  apart 
for  holy  uses.  And  there  appears  no  more  room  for 
doubt  that  the  whole,  both  the  rest  and  the  sanctifica- 
tion,  took  place  at  the  same  time,  than  there  is,  that  the 
act  of  sanctifying,  whenever  it  did  take  place,  was  the 
actual  institution  of  the  Sabbath.  The  silence  of  the 
Bible,  after  what  is  said  in  the  text,  till  the  renewed 
and  public  recognition  of  the  institution  under  Moses, 
is  not  even  a  plausible  presumption,  much  less  posi- 
tive proof,  that  it  was  never  established  till  this  latter 
event.  It  is  easier  to  account  for  this  silence,  than 
for  that,  which  we  have  noticed  for  nearly  five  hun- 
dred years  after  the  death  of  Moses,  or  for  the  fact,  that 

3 

^ ^ . 


38  LECTURES    ON    THE 

the  iSrst  censure,  which  was  cast  on  the  abuse  of  the 
Sabbath,  fell  from  the  lips  of  Isaiah,  seven  hundred 
and  thirty  years  after  the  transactions  on  Mount 
Sinai ;  and  that  there  are  but  few  explicit  references, 
of  any  kind,  to  the  institution  from  the  time  of  Moses 
to  the  close  of  the  Babylonish  captivity,  a  period  of 
one  thousand  years. 

2.  Having  thus,  satisfactorily  I  hope,  explained  the 
silence  of  the  Bible  on  the  subject  of  the  Sabbath 
from  the  mention  of  it  in  the  text  to  the  days  of  Mo- 
ses, I  proceed  to  examine  another  view  which  has 
been  taken. 

In  the  sixteenth  chapter  of  Exodus,  just  before  the 
memorable  transactions  on  Mount  Sinai,  we  have  an 
account  of  the  miraculous  supply  of  food.  The  Isra- 
elites had  murmured  for  want  of  bread,  and  God  had 
promised  that  he  would  rain  them  bread  from  heaven. 
Accordingly,  next  morning  the  ground  about  the  host 
appeared  covered  with  a  small,  white  substance, 
which,  for  want  of  a  known  name,  they  called  Manna. 
They  were  ordered  to  gather  according  to  present 
necessities  only,  except  on  the  sixth  day,  when  they 
were  to  gather  twice  the  usual  quantity.  They  were 
also  directed  never  to  leave  of  it  from  one  day  to  an- 
other. In  this,  however,  some  disobeyed,  and  for 
their  disobedience  were  punished.  When  the  sixth 
day  came,  they  gathered,  according  to  direction,  twice 


CHRISTIAN    SABBATH.  39 

as  much  as  usual.  The  elders  of  the  congregation, 
laboring  apparently  under  some  kind  of  doubt,  came 
and  told  Moses.  Then  follow  these  words  :  "  And 
he  said  unto  them,  This  is  what  the  Lord  hath  said  : 
To-morrow  is  the  rest  of  the  holy  Sabbath  unto  the 
Lord  ;  bake  that  which  ye  will  bake  to-day,  and 
seethe  that  ye  will  seethe  ;  and  that  which  remaineth 
over,  lay  up  for  you  to  be  kept  until  the  morning. 
And  they  laid  it  up  until  the  morning,  as  Moses  bade. 
And  Moses  said.  Eat  that  to-day,  for  to-day  is  a  Sab- 
bath unto  the  Lord ;  to-day  ye  shall  not  find  it  in  the 
field.  Six  days  ye  shall  gather  it,  but  on  the  seventh 
day,  which  is  the  Sabbath,  in  it  there  shall  be  none. 
And  it  came  to  pass  that  there  went  out  some  of  the 
people  on  the  seventh  day  for  to  gather,  and  they 
found  none.  And  the  Lord  said  unto  Moses,  How 
long  refuse  ye  to  keep  my  commandments  and  my 
laws  ?  See  ;  for  that  the  Lord  hath  given  you  the 
Sabbath,  therefore  he  giveth  you,  on  the  sixth  day, 
the  bread  of  two  days  :  abide  ye  every  man  in  his 
place ;  and  let  no  man  go  out  of  his  place  on  the 
seventh  day." 

Now,  it  is  supposed  by  the  writer  already  referred 
to  on  this  subject,  that  this  passage  records  the  first 
actual  institution  of  the  Sabbath ;  that,  hence,  being 
given  to  the  Israelites  alone,  it  was  designed  specially 
for  their  observance  ;  and  that  the  words  of  my  text 

^ 


4^ 

40  LECTURES    ON    THE 

may  be  reconciled  with  this  view,  by  supposing  that 
they  record — not  the  time,  but  the  reason,  of  the  in- 
stitution. 

This,  however,  is  evidently  beginning  the  argument 
at  a  wrong  point.  It  takes  for  granted  that  the  silence 
of  sacred  history,  which  has  been  noticed,  is  conclu- 
sive against  the  institution  of  the  Sabbath  at  the  cre- 
ation of  man ;  and  then  endeavors,  by  straining  the 
apparently  plain  historical  narrative  of  the  text  into 
the  mere  remark  of  a  commentator,  to  reconcile  it 
with  the  theory  built  on  this  passage  in  the  sixteenth 
of  Exodus.  Whereas,  the  argument  ought  to  take 
for  granted  that  my  text  contains  the  account  of  the 
actual  institution  of  the  Sabbath,  and  then  endeavor 
to  reconcile  the  subsequent  silence  of  the  Bible  with 
the  fact  of  such  an  early  institution.  If  that  silence 
could  not  be  reconciled  with  this  alleged  early  insti- 
tution, then  the  ground  of  the  argument  might  have 
been  changed ;  the  first  institution  of  the  Sabbath 
might  have  been  dated  in  the  wilderness  ;  and  the 
language  of  my  text  must  have  yielded  to  such  re- 
conciling explanation  as  it  would  best  bear.  But  I 
have  already  shown,  satisfactorily  I  hope,  that  the 
silence  in  question  is  susceptible  of  a  full  and  fair 
explanation  ;  and  that  it,  therefore,  affords  no  ground 
of  objection  against   the  position,  that  my  text  re- 


-* 


— _ =e= 

CHRISTIAN    SABBATH.  41 

cords  not  only  the  reason,  but  also  tlie  time,  of  the 
institution. 

Let  us  now  see  whether  the  passage  from  Exodus, 
just  read,  does  not  also  favor  the  same  position.  If 
it  does,  it  will  leave  the  ground  of  my  argument  clear, 
without  the  fragment  of  a  difficulty  in  the  way  of  the 
conclusion,  that  the  Sabbath  was  instituted  immedi- 
ately after  the  Creation  of  man. 

What,  then,  is   the   amount  of  this  passage  from 
Exodus  ?       The    Israelites   murmured   for    want   of 
bread.     God  gave  them  Manna ;  but  directed  them  to 
gather,  except  on  the  sixth  day,  for  present  necessity 
only.     On  what  they  probably  supposed  to  be  that 
sixth  day,  therefore,  the  people,  according  to  previous 
direction,  gathered  twice  the  usual  quantity.     The 
rulers  of  the  congregation,  probably  in  doubt  whether 
this  was  the  true  sixth  day  or  not,  repaired  to  Moses 
for  explanation.     He  informed  them  that  the  morrow 
was  "  the  rest  of  the  Sabbath  ;"  and  that,  therefore, 
the  TRUE  sixth  day  for  the  double  gathering  had  been 
rightly  selected.     He  directed  the  people,  according- 
ly, to  save  half  their  sixth-day  gathering  for  that  sea- 
son, as  none  would  then  be  found  in  the  field.     Some, 
however,  seemingly  curious  to  know  whether  there 
would  not  be  Manna  on  the  seventh  day  likewise, 
went  out  to  the  field.     At  this,  God  was  displeased  ; 
although,  so  far  as  appears,  he  had  not,  on  that  occa- 
3* 


'* 


42  LECTURES    ON    THE 

sion,  specially  prohibited  labor  on  the  Sabbath.  Im- 
mediately, therefore,  he  inquired  of  Moses,  "  How 
long  refuse  ye  to  keep  my  commandments  and  my 
laws  ?"  evidently  referring  to  commandments  and  laws 
which  had  been  long  in  existence,  and  which  they 
had  been  in  the  habit  of  disobeying.  "  See,"  he  adds, 
"  Because  the  Lord  hath  given  you  the  Sabbath, 
therefore  he  giveth  you  on  the  sixth  day  the  bread  of 
two  days." 

Now,  I  ask,  does  this  look  at  all  like  the  first  in- 
stitution of  a  great,  public  ordinance,  to  be  observed 
by  a  whole  people  throughout  their  generations,  and 
to  be  observed  with  splendid  ceremonies  and  costly 
rites  ?  Had  any  notice  been  given  that  such  an  in- 
stitution was  then  about  to  be  established  ?  Was  any 
surprise  expressed  by  either  the  rulers  or  the  people, 
when  informed  that  the  morrow  was  to  be  the  Sab- 
bath, as  though  some  new  thing  were  coming  1  Did 
they  make  any  inquiries  concerning  the  nature,  ob- 
jects, or  duties  of  that  new,  that  before  unknown,  sea- 
son ?  No.  None  of  these  things.  The  whole  cir- 
cumstances of  the  occasion  do  not  at  all  favor  the 
idea  that  here  we  find  the  account  of  the  first  institu- 
tion of  the  Sabbath. 

Let  us  then  take  another  view,  and  suppose  that 
the  Sabbath  was  actually  instituted  at  the  Creation  of 
man ;  that  a  knowledge  of  its  existence  and  some 

^ ™_„„.=__^ .™__ ^ 


CHRISTIAN    SABBATH.  43 

idea  of  its  nature  and  duties  were  still  kept  alive 
among  the  Israelites  ;  but  that,  from  their  long,  de- 
basing bondage  in  Egypt,  or  from  criminal  careless- 
ness, they  had  become  uncertain  as  to  the  precise  day 
on  which  it  was  to  be  observed.  Do  the  circum- 
stances connected  with  the  gathering  of  the  Manna, 
fit  in  with  this  view  of  the  origin  of  the  Sabbath  ? 
I  answer ;  evidently  they  do.  The  whole  transac- 
tion bears  convincing  proof  that  the  people  were 
familiar  with  the  division  of  time  into  weeks  by  the 
recurrence  of  a  seventh  day.  The  people,  according 
to  direction,  gathered  a  double  quantity  of  food  on 
what  they  probably  supposed  to  be  the  day  previous  to 
the  Sabbath.  I'he  rulers,  after  informing  Moses  what 
the  congregation  had  done,  went  away  satisfied,  with- 
out reply  or  inquiry,  when  reminded  that  the  true  day 
of  rest  was  at  hand.  And  finally,  when  some  went 
out  on  the  seventh  day  to  look  for  Manna,  though  God 
on  that  occasion  had  issued  no  special  injunction 
against  labor  on  the  Sabbath,  yet  he  was  displeased, 
and,  through  Moses,  addressed  them  with  the  severe 
rebuke  :  "  How  long  refuse  ye  to  keep  my  command- 
ments and  my  laws  ?"  as  though  this  Avere  not  the  first 
instance  of  their  disregard  for  the  Sabbath.  The 
whole  circumstances  of  this  transaction,  I  repeat,  do 
agree  with  the  position,  that  the  Sabbath  had  then 
been  long  in  existence.     The  gathering  of  the  Manna 

3t 


-# 


44  LECTURES    ON    THE 

was  doubtless  regulated  with  reference  to  an  institu- 
tion, which,  having  its  origin  in  a  previous  age,  was 
at  that  time  particularly  called  to  their  remembrance. 
In  ascertaining  the  period  when  the  Sabbath  was 
instituted,  I  have  been  somewhat  minute  in  my  ex- 
aminations ;  because  on  this  point  rests  much  of  the 
force  of  the  remaining  argmnent  for  the  perpetuity 
and  universal  obligation  of  the  institution.  It  is  cer- 
tain that  the  Sabbath  was  instituted  either  at  the  Crea- 
tion of  man,  or  at  this  gathering  of  the  Manna  ;  be- 
cause at  this  latter  period  it  was  imquestionably  in 
existence  ;  and  if  not  instituted  then,  its  origin  must 
be  referred  to  the  former  era ;  inasmuch  as  there  is 
no  intervening  period  at  which  it  can  possibly  be 
dated.  If  it  was  first  instituted  at  the  gathering  of  the 
manna,  then  there  will  be  some  plausible  reasons  for 
considering  it  more  specially  a  Jewish  ordinance  ; 
though,  even  then,  there  will  be  evidence  sufficient  to 
convince  impartial  thinkers,  that  it  was  intended  to 
endure  to  the  end  of  time,  in  all  its  holy  distinctive- 
ness of  character,  a  Christian  as  well  as  a  Jewish 
institution.  But,  if  it  was  instituted  immediately 
after  the  Creation  of  man,  then  all  further  argument 
in  favor  of  making  it  a  specially  Jewish  institution  is 
at  an  end.  It  was  designed  for  Adam  and  for  all  his 
posterity.     It  stands  at  the  top  of  time,  a  day  to  be 


CHRISTIAN    SABBATH.  45 

religiously  observed  by  all  who  should  pass,  with  a 
knowledge  of  it,  down  the  course  of  time. 

Such  being  the  true  state  of  this  question,  I  am 
willing,  Christian  reader,  to  leave  it  with  your  own 
judgment.  After  the  observations  which  have  been 
made,  can  you  feel  any  hesitation  in  deciding  at  which 
of  the  two  specified  periods  the  Sabbath  was  actually 
instituted  ?  For  one,  I  acknowledge  that  the  case 
appears  too  plain  to  admit  a  doubt.  It  v/as  instituted 
at  the  time  specified  in  my  text.  It  was  the  first  of 
God's  acts  after  closing  his  labors  of  creation. 
Coming  immediately  after  the  formation  of  man,  it 
justifies  the  Saviour's  observation  to  the  Pharisees ; 
"  The  Sabbath  was  made  for  man,  and  not  man  for 
the  Sabbath."  It  was  founded  on  that  authoritative 
example  of  God's  holy  rest,  in  which  all  mankind  are 
equally  interested,  by  which  they  are  all  equally 
bound,  and  which  is  held  up  for  imitation,  so  far  as  it 
may  be  known,  to  the  v/hole  offspring  of  Adam. 

In  this  conclusion  I  rest  for  the  present.  The  ar- 
gument shall  be  pursued,  if  God  will,  in  the  next  lec- 
ture. Carry  then  in  your  minds  the  result  at  which 
we  have  now  arrived.  The  holy  rest  of  the  Sabbath 
was  instituted  on  the  morning  of  time  ;  and,  belonging 
to  that  period,  which,  from  its  sublime  elevation,  over- 
looks the  whole  down-flowing  course  of  history,  its 
authority  is   divine,   its  nature  is  perpetual,  and  its 

n 


46  LECTURES    ON    THE 

obligations  spread  themselves,  with  the  spreading 
tide  of  humanity,  over  the  whole  hmnan  race.  We 
have  a  full  knowledge  of  its  existence.  We  are 
therefore  bound  to  sanctify  it  truly,  and  are  answer- 
able for  the  guilt  of  all  our  actual  violations  of  its 
sanctity. 


cjf- 


LEOTURE  III. 


EXODUS    XX.    8-11. 


Remember  the  Sabbath  day  to  keep  it  holy.  Six  days  shalt 
thou  labor  and  do  all  thy  work :  but  the  seventh  day  is 
the  Sabbath  of  the  Lord  thy  God  :  in  it  thou  shalt  not  do 
any  work,  thou,  nor  thy  son,  nor  thy  daughter,  thy  man- 
servant, nor  thy  maid-servant,  nor  thy  cattle,  nor  thy 
stranger  that  is  within  thy  gates  :  for  in  six  days  the  Lord 
made  heaven  and  earth,  the  sea  and  all  that  in  them  is, 
and  rested  the  seventh  day  :  wherefore  the  Lord  blessed 
the  Sabbath  day,  and  hallowed  it." 


# ^ 


-# 


^>  ^    'f     ^-'  f^    'f "^  ^%    %  "^'    f     f-"    f*^  '^'*    f''  'f    "^9 


III, 


In  the  remarks  already  offered  on  the  subject  of 
the  Sabbath,  I  trust  it  has  been  made  evident  to  your 
minds,  that  the  true  era  of  its  institution  was  imme- 
diately after  the  Creation  of  man ;  and  that  hence  it 
must  be  allowed  to  be,  not  only  divine  in  its  origin, 
but  also  perpetual  in  its  nature,  and  universal  in  its 
obligations.  My  remarks,  however,  have  thus  far 
been  mostly  in  answer  to  objections  against  this  posi- 
tion. Allow  me  now  to  lay  before  you  some  more 
direct  proofs  of  the  designed  perpetuity  and  universal- 
ity of  this  religious  institution. 

1.  One  of  these  proofs  is  the  simple  fact,  men- 
tioned in  my  former  text,  and  inserted  again  in  the 
fourth  commandment,  which  I  have  chosen  for  my 
present,  that  "  God  rested  on  the  seventh  day."     It 

* C§3 


cfe) , . c|f) 

50  LECTURES    ON    THE 


matters  not  whether  this  be  considered  a  literal  day, 
according  to  the  present  known  measure,  or  the  first 
seventh  portion  of  time,  according  to  some  other 
measure,  now  unknown.  The  fact  in  point  is  the 
rest,  which  God  observed  immediately  after  the  Crea- 
tion of  man.  This  is  uncontested.  Whoever  may 
deny  that  the  Sabbath  was  actually  set  apart  or  sanc- 
tified at  that  time,  none  who  acknowledge  the  historic 
authority  of  the  Bible  can  doubt,  that  then  God  actu- 
ally rested  from  his  work  of  creation.  But  why  did 
he  thus  rest  ?  Because  he  was  wearied  with  his 
stupendous  operations  ?  This  were  an  impious  sup- 
position of  Him,  who  had  only  to  say,  "  Be  light,  and 
light  was."  No.  God  rested  not  by  way  of  repose 
from  fatigue,  but  by  way  of  repose  for  example.  His 
intention  evidently  was  to  operate,  through  the  author- 
ity of  example,  on  the  actions  and  religious  interests  of 
men.  To  this  end,  his  act  of  resting,  which  was  secret 
with  himself,  and  would  else  have  remained  unknown 
to  us,  was  made  a  matter  of  record,  so  soon  as  human 
life  became  abridged  in  such  measure  as  to  weaken 
the  certainty  of  traditionary  history.  In  the  nature 
of  the  case,  we  can  assign  no  other  reason  for  either 
this  rest,  or  its  record  in  the  Bible.  We  are  not, 
however,  left  to  mere  deductions  from  the  nature  of 
the  case.  God  has  himself  instructed  us,  that  his 
rest  carries  with  it  the  force  and  authority  of  an  ex- 


-* 


#— — ^ ^ ^ * 

CHRISTIAN    SABBATH.  51 

ample.  In  the  fourth  commandment,  he  requires 
those  to  whom  it  is  addressed  to  keep  the  Sabbath 
day  holy  ;  and  the  reason  assigned  for  the  requisition 
is  this  :  "  for  in  six  days  the  Lord  made  heaven  and 
earth,  the  sea,  and  all  that  in  them  is,  and  rested  the 
seventh  day  :  voherejore^  the  Lord  blessed  the  Sabbath 
day  and  hallowed  it."  This  is  but  saying,  in  other 
words,  that  he  rested  for  the  sake  of  example,  that, 
upon  the  divine  authority  of  such  example,  he  might 
build  the  great  command,  which  requires  a  similar 
holy  rest  on  every  Sabbath  day. 

But,  if  God  rested  immediately  after  the  creation  of 
man,  for  the  sake  of  example,  the  question  at  once 
arises,  Upon  whom  was  that  example  intended  to 
operate  ?  Upon  the  Jews  alone  ?  a  race  of  men  who 
did  not  appear  on  the  earth  till  after  the  lapse  of 
twenty-five  hundred  years,  and  whose  numbers,  wdien 
reckoned  from  the  first  rising  of  their  national  star  in 
Abraham,  till  its  final  setting  amidst  the  blood  and 
fires  which  finally  overwhelmed  Jerusalem,  would 
scarcely  be  missed  if  stricken  out  from  that  mighty 
mass  of  beings  who  have  already  lived  on  the  earth  ? 
This,  surely,  is  not  conceivable.  But  if  his  example 
was  not  intended  to  operate  on  the  Jews  alone,  if  its 
authority  reaches  at  all  beyond  the  limits  of  either 
their  ancient  land,  or  their  national  existence,  it 
reaches  over  the  whole  amplitude  of  earth,  and  along 


-* 


52  LECTURES    ON    THE 


the  entire  tract  of  time.  All  men  are  alike  concerned 
in  all  the  public,  general  acts  of  God ;  and  every  thing, 
that  is  imitable  in  his  example,  binds  to  imitation  every 
creature  to  whom  he  makes  it  known.  It  is  not,  then, 
conceivable  that  his  example  of  resting  on  the  Sabbath, 
which  is  both  imitable  and  designed  for  imitation,  was 
intended  to  operate  upon  one  only  among  the  multi- 
tudinous family  of  nations.  It  was  intended  for  the 
universal  Church  of  God,  from  the  beginning  to  the 
end  of  time  ;  for  all  to  whose  knowledge  that  example 
ever  has,  or  ever  shall  come. 

2.  Another  proof  of  this  position  is  found  in  the 
fact,  that  the  command  which  enjoins  the  observance 
of  a  Sabbath  is  enrolled  in  the  Decalogue. 

The  Decalogue,  or  ten  commandments,  is  denomi- 
nated, by  way  of  excellence,  "  The  Moral  Law." 
Now,  the  moral  law  of  God  is  his  universal  will, 
binding  on  all  men,  of  all  ages.  If,  then,  the  fourth 
commandment  be  a  part  of  the  moral  law,  as  it  is  of 
the  Decalogue,  the  Sabbath  is  unquestionably  of  per- 
petual and  universal  obligation. 

But  if  the  fourth  commandment  be  not  a  part  of  the 
moral  law,  why  was  it,  in  connection  with  the  other 
nine,  delivered  by  the  great  Jehovah,  on  the  summit 
of  Mount  Sinai,  and  in  an  audible  voice,  from  the 
midst  of  those  thunderings  and  lightnings,  of  those 
thick  clouds  and  heavy  earthquakes,  which,  together, 


^ 4, 


^_ ^ — c 

CHRISTIAN    SABBATH.  53 

constituted  one  of  the  most  awful,  august,  and  impres- 
sive scenes  ever  exhibited  to  the  eye  and  the  ear  of 
man  :  a  scene  which  drew  from  the  awe-struck  Isra- 
elites this  earnest  entreaty  to  Moses  :  "  Speak  thou 
with  us,  and  we  will  hear  ;  but  let  not  God  speak 
with  us,  lest  we  die."  This  utterance  of  the  law  by 
the  voice  of  God,  amidst  sublime  displays  of  his 
power,  is  a  distinction  conferred  on  no  other  part  of 
his  revelation  to  man.  Why,  then,  was  the  fourth 
command  associated  with  the  other  nine  in  this  dis- 
tinction, if  it  did  not  constitute  a  part  of  the  same 
moral  law  to  which  they  belonged  ? 

Again  :  if  this  commandment  be  not  a  part  of  the 
moral  law,  why  was  it  associated  with  the  others  in 
that  record,  which,  to  use  the  strong  figure  of  Scrip- 
ture, God  engraved  with  his  own  finger  on  two  tables 
of  stone  ?  This  substance,  when  used  as  a  monument 
simply,  or  as  a  tablet  for  an  engraving,  has  in  all  ages 
been  emblematic  of  the  perpetuity  intended  for  the 
thing  thus  signalized.  And  this,  evidently,  was  the 
desigTfi  of  God  in  selecting  two  stone  tables  as  the 
material  for  receiving  the  engraving  of  his  moral  law. 
It  was  to  signify  the  intended  perpetuity  of  that  law  ; 
to  intimate,  by  way  of  symbol,  that  it  comprised  those 
imperishable  principles  of  truth  and  duty,  on  which 
his  throne,  his  moral  government  amongst  men,  was 
founded.     Hence,  this  act  of  engraving  was  repeated 

cPp-  * 


4- 

54  LECTURES    ON    THE 

when  Moses,  indignant  at  the  idolatries  of  the  people 
during  his  absence,  "  cast  the  first  tables  out  of  his 
hand,  and  brake  them  beneath  the  mount"  from  which 
he  had  just  descended.  "  These  tables  were  the 
work  of  God,  and  the  writing  was  the  writing  of  God, 
graven  on  the  tables."  AVhen,  therefore,  Moses  had 
broken  them  before  the  people,  he  was  commanded  to 
"  hew  two  other  tables  of  stone,  like  unto  the  first ;" 
and  then  God  renewedly  "  wrote  on  them  the  Avords 
which  were  in  the  first  tables,  which  Moses  brake." 
Now,  why  was  this  ?  No  other  answer  can  be  given 
than  that  the  tables  of  stone  were  originally  selected, 
and  the  commandments  engraven  thereon  by  the  finger 
of  God,  in  order  to  express  their  designed  pre-emi- 
nence over  all  other  precepts,  moral  or  judicial,  what- 
ever ;  to  signify  that  they  were  intended  for  perpetual 
and  universal  obligation  ;  and  that,  therefore,  rather 
than  this  intended  perpetuity  and  universality  should 
fall  into  oblivion,  God  condescended  to  repeat  the  act 
of  solemnly  engraving  them,  on  the  substituted  tables, 
with  his  own  finger. 

But,  if  this  transaction  was  intended  to  express  a 
distinction  between  the  moral  law  and  all  other  pre- 
cepts, why,  if  the  fourth  command  does  not  belong 
to  that  law,  was  it  associated  in  this  distinction  with 
the  other  nine ;  and  why  was  it  thus   associated  a 


CHRISTIAN    SABBATH.  55 

second   time    with   the    repetition   of    such    solemn 
formalities  ? 

The  circumstances,  which  have  been  noted,  do  seem 
to  me  to  prove  beyond  all  doubt,  that  the  precept,  which 
requires  the  sanctification  of  the  Sabbath,  constitutes 
an  inseparable  part  of  the  moral  law  of  God.     It  was 
uttered  from  the  top  of  Sinai,  in  the  same  awfully  dis- 
tinct and  audible  voice  of  God,  amidst  the  same  mag- 
nificent displays  of  divine  power  and  grandeur ;  and 
it  was  engraven,  and  renewedly   engraven,  by   the 
finger  of  God  upon  the  same  significant  emblem  of 
perpetuity,  with  the  other  parts  of  that  law.     All  tliis, 
too,  was  the  result  of  previously  declared  design  on 
the  part  of  God.     It  was  not  accident.     It  was  not 
unmeaning  pomp.     But  it  was  a  preconceived  and 
deeply  significant  exhibition  ;  and  being  so,  it  is  plain 
that  if  the  fourth  commandment  had  not  constituted  an 
inseparable  part  of  the  moral  law  of  God,  a  distinc- 
tion between  it  and  the  other  nine  would  have  been 
expressed  in  the  body  of  the  commandment   itself. 
But  no  such  thing  is  done.     It  is  couched  in  the  same 
absolute  and  universal  terms  with  all  the  rest.    "  Thou 
shalt  not  take  the  name  of  the  Lord  thy  God  in  vain." 
"  Remember  the  Sabbath  day  to  keep  it  holy."    "  Ho- 
nor thy  father  and  thy  mother."     Here  is  no  limitation 
of  the  fourth  commandment  to  the  Israelites,  while 
all  the  rest  were  intended  to  bind  the  consciences  and 


^ c 

56  LECTURES    OM     THE 

the  wills  of  all  who  should  hear  them.  It  shares  with 
them,  as  in  all  their  other  distinctions,  so  in  this,  their 
entire  absoluteness  and  universality  of  terms.  It 
belongs,  therefore,  to  their  body  ;  God  has  inserted  it 
as  an  integral  part  into  their  code. 

But,  if  it  belongs  to  the  moral  law,  it  Avas  designed 
for  perpetual  and  universal  observance.  It  belongs 
to  a  system,  published  amidst  that  tremendous 
display  of  God's  majesty  and  glory  which  was  de- 
signed to  express  its  pre-eminence  ;  to  say  to  the 
human  kind :  "  This  is  my  law.  Let  it  be  obeyed 
wherever  it  comes  and  as  soon  as  it  is  known." 

The  only  way,  in  which  this  conclusion  can  be 
evaded,  is  by  saying,  that  though  no  distinction  is  ex- 
pressed in  the  body  of  the  fourth  command,  between 
that  and  the  others,  yet  one  is  implied :  that,  while 
the  others  are  all  evidently  and  essentially  of  a 
moral  character,  applying  themselves  with  a  binding 
force  to  the  consciences  of  all  men,  so  soon  as  they 
are  made  known,  this  is  as  cA^dently  of  a  merely 
positive  kind,  carrying  with  it  no  inherent  authority, 
and  imposing  no  other  obligation  than  that,  which  is 
derived  from  the  single  circumstance  of  its  being  a 
command. 

To  this  I  answer,  in  the  first  place  ;  it  is  as  easy  to 
see  the  moral  character  of  the  fourth  commandment, 
as  it  is  to  discern  that  of  the  second.     An  unenliffht- 


^- 


CHRISTIAN    SABBATH,  57 

ened  heathen  would  as  soon  feel  the  reasonableness 
of  keeping  a  seventh  day  holy  to  God,  as  he  would 
the  reasonableness  of  not  using  images  to  help  his 
conceptions  of  God. 

In  the  second  place,  I  reply,  the  objection  is  vague. 
It  does  not  point  out,  with  sufficient  clearness,  the  dif- 
ference between  a  positive  and  a  moral  command ; 
and  therefore  is  not  entitled  to  consideration.  Let  us 
look  at  this  point  carefully.  What  is  the  difference 
between  a  moral  and  a  positive  precept  ?  The  two 
have  been  defined  with  great  precision  and  justness, 
as  follows  : 

"  A  moral  pre,pept  is  one  which  regulates  the  moral 
conduct  of  intelligent  creatures,  and  binds  the  will 
and  the  conscience."  "  A  positive  precept  is  one 
requiring  conduct  of  moral  beings,  which,  antece- 
dently to  its  promulgation,  was  not  their  duty,  and, 
independently  of  it,  never  would  have  become  their 
duty,  but  would  have  remained  for  ever  a  matter  of 
indifference."  Thus,  the  precept  which  requires  us 
to  worship  God,  is  a  moral  precept ;  while  that  which 
required  the  Jews  to  build  booths  at  their  Feast  of 
Tabernacles,  was  a  positive  precept. 

Moral  and  positive  commands  being  thus  distin- 
guished, I  ask  ;  to  which  class  does  the  fourth  belong  ? 
To  answer  this  inquiry,  let  us  look  at  the  spirit  of 
this  command. 

* ^ ■ # 


-# 


58  LECTURES    ON    THE 


It  is  not,  then,  that  we  should  spend  every  seventh 
day  as  a  mere  vacation  from  ordinary  business,  but 
that  we  should  spend  a  seventh  of  our  time  in  a  spe- 
cial attention  to  all  holy  duties.  '^Remember  the 
Sabbath  day  to  keep  it  holy." 

The  Sabbath  contemplates  man  in  his  true  charac- 
ter, as  a  dependent  and  as  a  sinful  creature.  As  a 
dej)endent  creature,  it  calls  him  statedly  to  worship 
and  adore  his  Creator,  by  commemorating  the  stupen- 
dous process  of  Creation.  Hence  a  reason  why  the 
Sabbath  was  instituted  immediately  after  the  close  of 
the  work  of  Creation.  And  hence  the  fourth  com- 
mand points  to  the  same  work  as  a  reason  why  the 
Sabbath  v^^as  instituted  at  all.  "  In  six  days  the  Lord 
made  heaven  and  earth,  the  sea,  and  all  that  in  them 
is,  and  rested  the  seventh  day :  wherefore  the  Lord 
blessed  the  Sabbath  day  and  hallowed  it."  By  point- 
ing man  statedly  to  the  work  of  Creation,  the  Sabbath 
reminds  him  that  he  is  a  created  being,  and  as  such, 
dependent  on  his  Creatoi,  and  bound  to  worship  and 
adore  him.  Asa  sinfulhemg,  the  Sabbath  calls  man, 
through  the  medium  of  this  stated  remembrance  of 
God  and  his  works,  to  overcome  the  power  of  sin 
within  himself;  to  regain  and  perfect  holiness  of  cha- 
racter ;  and  thus  to  secure  the  salvation  of  his  im- 
mortal soul.  This  is  the  great,  ultimate  end  of  the 
institution.     To  this  end  mainly  "  God  blessed  and 

^ __ 4. 


cff. : c^ 

CHRISTIAX    SABBATH.  59 

hallowed  it."  To  this  end  mainly  man  was  com- 
manded to  "keep  it  holy." 

Such  is  the  true  spirit  of  the  precept,  which  requires 
the  sanctification  of  the  Sabbath ;  and  in  its  end  or 
design,  as  well  as  in  the  duties  which  it  requires,  it  is 
as  highly  moral  as  any  other  part  of  the  Decalogue. 

Should  any  object  here  that  the  duty  of  contem- 
plating the  perfections  of  God  as  displayed  in  the 
works  of  creation,  and  that  of  acquiring  and  perfect- 
ing holiness  of  character,  though  moral  duties,  yet  be- 
long not  exclusively  to  the  Sabbath  ;  that  they  consti- 
tute the  great  end,  in  attaining  which  the  Sabbath 
was  only  a  means  adapted  peculiarly  to  the  Jewish 
dispensation  ;  and  that  now  other  means  to  the  same 
end  have  been  provided,  more  congenial  with  the 
spirit  of  the  Gospel,  I  should  reply  :  though  these 
duties  do  not  belong  exclusively  to  the  Sabbath,  and 
though  under  the  Gospel  we  have  a  great  and  appro- 
priate variety  of  means  for  promoting  the  worship  of 
God  and  true  holiness  of  character,  yet  the  Sabbath 
was  not,  in  this  respect,  adapted  peculiarly  to  the 
Jewish  economy.  It  is  an  institution  which,  like  re- 
ligion itself,  is  happily  fitted  to  every  state,  and  to  all 
the  circumstances  of  man  ;  and  if  the  beauties  of  this, 
its  universal  fitness  to  our  condition,  shine  more  con- 
spicuously in  one  dispensation  than  in  another,  it  is 
in  the  dispensation  of  the  Gospel,  and  not  in  that  of 


# -c^ 

60  LECTURES    ON    THE 

the  law.  There  need  be  no  hesitation  in  saying,  that 
even  now,  with  all  our  rich  variety  in  the  means  of 
grace,  no  single  one  of  them  is  practically  more 
necessary  to  right  views  of  God  and  to  complete  holi- 
ness of  character,  than  the  institution  of  the  Sabbath. 

This  is  not  the  proper  place  to  examine  this  point 
at  large.  It  will,  I  trust,  be  made  fully  evident  at  a 
future  stage  of  the  discussion.  Fdr  the  present,  it 
must  suffice  to  say,  that  the  Sabbath  is  the  great  ap- 
pointed means  of  keeping  in  existence  and  operation 
all  other  means  of  grace  whatever ;  of  preserving 
alive  all  our  knowledge  of  God  and  all  our  love  for 
his  service ;  that,  if  it  were  once  universally  and 
permanently  abolished,  neither  the  word  of  God  nor 
the  ordinances  of  his  Church,  nor  yet  the  ministry 
of  his  Gospel,  would  be  long  retained  in  knowledge  ; 
and  that  thus  all  that  is  moral  in  truth  and  justice, 
purity  and  mercy,  would  become  essentially  dimmed 
in  its  lustre — perhaps  blotted  from  the  human  mind. 

Further  :  the  appointment  of  a  day  for  the  stated 
observance  of  a  holy  rest,  is  as  necessary  as  the  es- 
tablishment of  the  Institution  itself.  For  many  of 
its  duties  are  social ;  they  belong  to  assemblies  of 
men  ;  and  if  no  stated  time  were  fixed  for  its  observ- 
ance, such  is  the  disinclination  of  the  natural  heart  to 
everything  holy,  that  neither  these  assemblies  would 
be  gathered,  nor  those  duties  performed. 


#- 


, . c§> 

CHRISTIAN    SABBATPI.  61 

Further  still  :  it  is  as  essential  to  the  case  that  this 
stated  time  be  fixed  by  divine  authority,  as  that  it 
should  be  fixed  at  all.  For  if  it  were  fixed  by  hu- 
man authority,  no  one  would  regard  it,  and  thus  the 
whole  end  of  the  Institution  would  be  lost  in  the 
depths  of  human  depravity.  If  the  appointment  were 
left  to  men,  they  would  not  be  likely  to  "  agree  on  any 
particular  day ;  or,  if  they  should  agree,  it  would 
always  be  doubtful  whether  the  time  chosen  by  them 
was  the  best ;  and  a  day  appointed  by  men  would 
have  neither  authority,  sacredness,  nor  sanction.  In 
a  matter  of  merely  human  institution,  all,  who  pleased, 
would  dissent ;  and  in  such  a  world  as  ours,  most,  if 
not  all,  would  choose  to  dissent.  The  whole  duty 
therefore,  would  be  left  undone,  and  the  glorious  per- 
fections of  God,  as  unfolded  in  the  works  of  Creation, 
would  be  wholly  forgotten." 

From  the  distinction,  which  has  been  drawn  be- 
tween moral  and  positive  precepts,  and  from  the  view, 
which  has  now  been  taken  of  the  spirit  of  the  fourth 
commandment,  I  come  back  to  the  inquiry  ;  to  which 
of  the  two  classes  of  precepts  does  it  belong  ?  Is  it 
a  positive,  or  is  it  a  moral  precept  ? 

"  A  positive  precept,"  it  will  be  remembered,  "  cre- 
ates a  duty :  it  requires  of  moral  beings  conduct, 
which,  independently  of  the  precept,  was  not,  and 
never  would  have  become,  their  duty,  but  would  have 

4t 

# ; #. 


62  LECTURES    ON    THE 

remained  for  ever  a  matter  of  indiiTerence."  Is  this 
the  character  of  the  fourth  commandment  ?  Does  it 
create  a  duty  ?  Is  the  duty  of  hallowing  a  seventh 
of  our  time  to  God — that  God  from  whom  we  have  re- 
ceived our  very  being — a  duty  which  would  not  have 
existed  without  the  publication  of  this  precept ;  but 
would  have  remained  for  ever  a  matter  of  indifference 
to  the  human  race  ?  This  cannot,  for  a  moment,  be 
admitted.  The  fourth  commandment  is  not  a  merely 
positive  or  ceremonial  precept. 

Look,  then,  at  moral  precepts.  They,  it  will  be 
remembered,  "  regulate  the  moral  conduct  of  intelli- 
gent beings ;  and  bind  the  conscience  and  the  will." 
Is  not  this  the  character  of  the  fourth  commandment  ? 
Do  not  the  relations,  from  which  its  duties  arise, 
those  of  dependent  and  sinful  beings,  embrace  all  men, 
and  reach  through  all  time  ?  Are  not  the  duties  them- 
selves, which  grow  out  of  those  relations,  everywhere, 
and  at  all  times,  binding  on  the  conscience  and  the 
will  ?  And,  from  the  indispensably  necessary  con- 
nection, which  w^e  have  shown  to  exist  between  these 
duties,  and  a  divinely  instituted  day  of  Rest,  is  not 
this  also,  whenever  and  wherever  known,  similarly 
binding  on  all  men.  in  all  ages  ?  Is  not  the  fourth, 
then,  as  properly  a  moral  precept  as  any  other  part  of 
the  Decalogue  ?  Of  course,  nothing  can  be  more 
essentially  moral  than  a  devout  contemplation  of  the 


#.- 


*- 


— # 

CHRISTIAN    SABBATH.  63 

Works,  and  a  holy  love  for  the  perfections  of  God  ; 
or  than  deliverance  from  sin  and  perfection  in  holi- 
ness. But,  if  these  Ends  are  thus  pre-eminently  moral, 
are  not  the  Means  also,  by  which  they  are  secured, 
and  without  which  they  would  not  be  attained  ?  In  a 
strong  sense,  they  are.  The  duties  and  the  design 
of  the  Sabbath  are  pre-eminently  moral.  The  con- 
nection between  these  and  the  day  itself  is  indispen- 
sably necessary.  The  precept,  therefore,  which 
enjoins  an  observance  of  them  all,  is  pre-eminently  a 
moral  precept. 

So  really  without  weight  is  the  objection,  which 
would  throw  the  fourth  commandment  out  of  the 
moral  law,  by  the  plea  that  it  is  merely  a  positive,  or 
ceremonial  precept.  Every  view  of  it,  from  first  to 
last,  proclaims  the  contrary.  The  previous  conclu- 
sion is  therefore  doubly  confirmed.  The  solemn 
utterance  of  this  precept,  in  connection  with  the  other 
nine,  in  the  audible  voice  of  God,  and  amidst  the  fear- 
ful wonders  of  Mount  Sinai ;  its  solemn  and  repeated 
inscription  by  the  finger  of  God  on  the  same  tables  of 
testimony  with  the  rest ;  and  finally,  its  own  highly 
moral  nature  and  spirit,  unitedly  and  undeniably 
prove,  that  it  is  an  inseparable  part  of  the  moral  law 
of  God.  It  has,  with  the  highest  propriety,  been 
associated,  in  a  series  of  distinctions,  which  mark  no 
other  precepts,  with  that  divine  code,  which  embodies 

41: 


— — ^ 

64  LECTURES    ON    THE 

the  leading  principles  and  policy  of  God's  Moral 
Government  among  men.  This  conclusion  being 
reached,  it  needs  not  another  word  to  prove  that  the 
Sabbath  is  of  perpetual  and  universal  obligation ;  so 
far  as  it  is  known,  it  binds  the  consciences  and  wills 
of  all  men,  in  all  ages.  It  concerns  not  the  Jew  more 
than  the  Gentile  ;  nor  the  Disciple  of  Moses  more 
than  the  Disciple  of  Christ. 

Besides  the  satisfactory  proof,  then,  given  in  the 
former  Lectures,  that  the  Sabbath  was  instituted  at 
the  Creation  of  man,  we  have  in  this  two  others, 
which,  even  by  themselves,  are  sufficient  to  show 
that  its  character  is  perpetual,  and  its  obligations 
universal ;  but  which,  when  added  to  the  proof 
of  the  former  point,  are  sufficient  to  reduce  my  con- 
clusion to  one  of  the  clearest  of  moral  certainties. 

In  view  of  this  conclusion,  how  amazing  is  the 
fact,  that  men  can  hear  the  fourth  commandment  read 
every  Sabbath  day,  and  yet  suffer  its  words  of  author- 
ity to  pass  by  them,  "  like  the  idle  wind,  which  they 
regard  not !"  Most  men,  when  they  hear  such  com- 
mandments read,  as  the  third,  the  sixth,  the  eighth 
and  the  ninth,  have  an  inward  feeling  of  respect  and 
reverence  for  their  authority ;  and  would  shudder  at 
the  idea  of  being  thought  guilty  of  their  violation. 
But,  when  they  hear  the  fourth,  it  remains  in  their 
mind  as  long  as  it  is  on  their  ear ;  and  then  passes 


*- 


CHRISTIAN    SABBATH.  65 

off  into  forgetfulness  amidst  the  most  reckless  breach- 
es of  its  high  and  sacred  spirit.  So  powerful  is  the 
sway  of  custom,  when  favored  by  the  prevalence  of 
erroneous  opinion  and  false  notions.  Be  it  ours,  then, 
to  "  remember  the  Sabbath  day  and  keep  it  holy."  I^et 
us  break  loose  from  the  tyranny  of  popular  error 
and  popular  practice  on  this  subject.  The  Sabbath  is 
God's  day.  Let  us  tremble  at  the  thought  of  its  viola- 
tion. God  asks  at  our  hands  the  consecration  of  its 
hours.  Let  us  beware  of  the  curse,  which  is  hanging 
over  its  wanton  or  its  careless  desecration.  The  same 
authority,  which  enacted  the  sixth,  enacted  also  the 
fourth.  The  same  hand,  which  framed  the  one  into 
the  Moral  Law,  fitted  the  other  by  its  side.  The  same 
vigilance,  therefore,  which  watches  over  the  former, 
watches  over  the  latter ;  and  the  same  powerful  Just- 
ice, which  avenges  the  infraction  of  the  one,  will 
avenge  the  breach  of  the  other.  "  Remember,  then, 
the  Sabbath  day,  to  keep  it  holy."  When  this  precept 
strikes  our  ear,  let  it  reach  also  our  heart.  Its  words 
are  words  of  inspiration.  Its  place  is  in  the  Law, 
which  will  finally  judge  the  world  !  Aye  !  when  we 
come  to  be  judged,  we  shall  look  up  and  behold  writ- 
ten, as  on  a  mighty  scroll,  hung  high  in  the  sight  of 
assembled  nations,  those  eternal  rules  of  right  and 
of  duty,  according  to  which  the  judgment  shall  pro- 
ceed ;  and  there,  in  the  very  centre  of  the  gloriously 


c^ __ -cga 

66  LECTURES    ON    THE 

luminous  law,  we  shall  see  written  this  veiy  precept, 
which  perhaps  for  a  whole  life  we  have  wantonly 
violated ;  "  Remember  the  Sabbath  day  to  keep  it 
holy."  Then,  Avhile  we  go  away  to  taste  in  sadness 
the  eternal  fruit  of  disobedience,  the  children  of  God 
shall  rise  up  before  His  throne,  and  begin,  with  great 
joy,  to  keep  their  everlasting  Sabbath  !  Remember  : 
there  is  always  Sabbath  in  heaven :  and  if  you  love 
not  the  holy  day  on  earth,  you  cannot  be  happy 
where  it  shall  be  kept  holy  for  ever  ! 


mm 


* ■ # 


-* 


LECTURE    IV. 


MARK  II.   27,  28. 


The  Sabbath  was  made  for  man,  and  not  man  lor  the 
Sabbath.  Therefore  the  Son  of  Man  is  Lord  also  of  the 
Sabbath." 


# ^^ 


IV. 


I  HAVE  already  entered  at  some  length  into  the 
argument,  which  supports  the  perpetual  and  universal 
obligations  of  the  Sabbath  ;  and  at  every  step  it  has 
appeared  clear,  and,  to  my  mind,  convincing.  At 
this  point,  however,  a  new  inquiry  arises.  If  the 
Sabbath  be  not  an  exclusively  Jewish  institution,  but 
intended  for  the  Christian  dispensation  also,  why, 
when  the  Mosaic  economy  closed,  was  the  seventh 
day  of  the  week  omitted,  and  the  first  observed  in  its 
stead  ?  This  question  presents  the  only  difficulty 
which  remains  to  be  removed,  before  I  proceed  to  a 
more  practical  view  of  the  whole  subject :  and  this 
difficulty  is  important,  not  because  it  cannot  be  re- 
moved, but  because  it  has  furnished  one  of  the  most 
plausible  of  the  reasons  urged  by  the  opponents  of  the 


c^- 


# c 

70  LECTURES    OM    THE 

perpetuity  of  the  institution.  By  its  very  plausibility 
it  has  caught  and  satisfied  many  minds  less  disposed 
to  think  justly  than  to  live  carelessly. 

I.  Dr.  Paley,  who,  however,  must  be  excepted 
from  the  remark  just  made,  who  was  in  general  a 
most  just  thinker,  but  whose  opinions,  when  errone- 
ous, have  for  that  very  reason  been  the  more  mis- 
chieA'Ous,  contends,  that  "  if  the  command,  by  which 
the  Sabbath  was  instituted,  be  binding  on  Christians, 
it  must  be  binding  as  to  the  day,  the  duties,  and  the 
penalties  ;  in  none  of  which  is  it  received."  But  this  is 
evidently  an  unsound  position.  It  supposes  what  is  not 
true,  that  the  day  on  Avhich  the  Sabbath  is  observed,  the 
duties  to  which  it  may  be  appropriated,  and  the  pe- 
nalties by  which  its  observance  is  enforced,  are  un- 
alterable parts  of  the  institution  itself.  The  unsound- 
ness of  this  position  will,  I  trust,  be  apparent  on  a 
little  attentive  consideration. 

1.  The  penalty,  by  which  the  Sabbath  was  enforced 
on  the  observance  of  the  Jews,  was  temporal  death. 
This,  surely,  forms  no  part  of  the  institution  itself. 
The  penalty,  by  which  the  fifth  commandment  also 
was  enforced  on  the  observance  of  the  Jews,  was 
temporal  death  :  the  disobedient  child  was  ordered  to 
be  stoned.  And  yet  we  are  under  this  commandment. 
Are  we  under  its  penalty  also  ?  Must  our  irreverent 
and  disobedient  children  be  stoned  to  death  ?     No. 

# ^ 


CHRISTIAN    SABBATH.  71 

Because  the  precept  and  the  penalty  have  no  neces- 
sary connection.  Vie  maybe  laid  under  the  one,  yet 
not  under  the  other.  The  same  is  true  of  the  fourth 
commandment.  The  precept,  and  the  penalty  by 
which  it  is  enforced,  are  not  inseparable.  The  penalty 
Avas  peculiar  to  the  Mosaic  dispensation.  The  precept 
was  of  universal  authority  and  of  perpetual  obligation. 
The  former,  therefore,  was  dropped  when  that  dis- 
pensation ceased.  The  latter  was  retained,  as  com- 
mon to  all  dispensations.  Sabbath  breaking,  under 
the  Gospel,  is  threatened,  and  if  persevered  in  will  be 
visited,  like  all  other  sins,  not  with  present,  but  with 
future  inflictions. 

2.  The  duties  of  the  Sabbath  are,  in  like  manner, 
separable  from  the  Sabbath  itself.  There  are  indeed 
some  duties,  which  are  of  universal  importance  and 
obligation,  and  never  to  be  separated  from  the  day 
allotted  them.  But  then,  evidently,  the  day  may  from 
time  to  time  have  been  allotted  to  other  and  additional 
duties,  which  were  merely  temporary,  both  in  their 
importance  and  in  their  obligation.  And  this,  in  fact, 
has  been  the  case.  Under  the  Patriarchal  dispensa- 
tion, the  duties  of  the  Sabbath  were  few  and  simple  ; 
consisting,  probably,  of  a  commemoration  of  the  great 
work  of  Creation,  with  religious  exercises  of  prayer, 
perhaps  of  sacrifice.  Under  the  Mosaic  dispensation 
these  duties  were  much  increased.     Rites  of  sacrifice, 


c&- 


72  LECTURES    ON    THE 

.both  ordinary  and  extraordinary,  were  multiplied  ;  the 
commemoration  of  the  Exodus  as  well  as  that  of 
Creation  was  enjoined  ;  the  weekly  ceremony  of  the 
"  shew-bread"  was  added  ;  and,  as  the  dispensation 
waxed  old,  a  long  list  of  ceremonies  was  brought  in, 
till  the  Sabbath  became  encumbered  with  duties  al- 
most too  numerous  for  observance  by  even  the  most 
scrupulous.  Under  the  Christian  dispensation  other 
duties  still  have  been  added  ;  the  preaching  of  the 
Gospel,  and  the  administration  of  the  Christian  sacra- 
ments. All  this  shows  that  the  duties,  to  which  the 
Sabbath  may  from  time  to  time  be  appropriated,  are 
not  inseparable  parts  of  the  institution  itself.  When, 
therefore,  it  is  remembered  that  the  Jewish  economy 
was  emphatically  one  of  ceremonies,  typical  of  some- 
thing to  come,  it  will  at  once  be  perceived,  that  when 
it  v/as  brought  to  a  close  by  the  ushering  in  of  a  new 
and  better  dispensation,  all  those  ceremonies  would 
of  course  be  dropped,  and  that  those  duties  of  the 
Sabbath,  which  were  designed  to  be  peculiar  to  the 
Jewish  church,  could  not  pass  with  the  Sabbath  itself 
into  the  Christian  Church.  The  Sabbath  itself,  like 
the  Church  of  God  and  the  ministry,  and  worship 
thereof,  with  which  it  is  inseparably  connected,  is 
common  to  all  dispensations.  But  the  numerous  rites 
of  sacrifice,  the  ceremony  of  "  shew-bread,"  and  oth- 
ers of  traditional  origin,  were  designed  for  but  one 


*- 


* 

CHRISTIAN    SABBATH.  73 

dispensation.  With  it  they  began,  continued,  and 
ended  ;  and  we  can  only  wonder  that  a  writer  of  ge- 
nerally great  acuteness  should  have  been  so  far  bias- 
sed by  his  theory  as  to  have  lost  sight  of  a  distinction 
so  palpable  as  that,  which  has  now  been  pointed  out. 
3.  We  come  now  to  the  other  part  of  his  position  ; 
that  "  if  the  command,  by  which  the  Sabbath  was  in- 
stituted, be  binding  upon  Christians,  it  must  be  binding 
as  to  the  day."  This  is  the  point  to  be  examined  in 
the  present  discourse  ;  and  we  are  in  some  measure 
prepared  for  it  by  the  brief  notice,  which  we  have 
taken  of  the  other  two.  The  institution,  as  a  stated 
season  of  holy  rest,  is  evidently  separable  from  the 
particular  day  in  the  seven,  on  which  it  is  observed. 
"  Six  days,"  says  the  fourth  commandment,  "  shalt 
thou  labor  and  do  all  thy  work,  but  the  seventh  day 
is  the  Sabbath,"  or  rest.  Six  days  of  labor  for  this 
life,  followed  by  a  seventh  of  rest  for  holy  purposes, 
is  the  main  point  of  order  and  proportion  sought  to  be 
established,  so  far  as  time  is  concerned.  Six  days 
shalt  thou  labor  ;  on  the  seventh  thou  shalt  rest.  The 
Christian  Sabbath  is  to  us  the  seventh  day,  as  much 
as  the  Jewish  Sabbath  was  to  them.  The  institution 
consists  of  two  parts  ;  a  holy  rest  to  God,  and  the  day, 
on  which  it  is  observed.  The  former,  holy  rest,  con- 
stitutes the  body  of  the  ordinance,  and  is  unchangea- 
ble. The  latter,  a  day  for  its  observance,  is  a  neces 
5 

* -c 


^ _ ^c 

74  LECTURES    ON    THE 

sary  adjunct,  but  susceptible  of  change,  by  divine  au- 
thority, from  one  day  of  the  week  to  another. 

II.  By  way  of  preparing  for  a  further  illustration 
of  this  change  of  the  day  under  the  Christian  dispen- 
sation, let  us  a  moment  contemplate  the  aspect,  in 
which  Christ  himself  looked  on  the  institution.  My 
present  text  has  been  regarded  by  some  as  a  kind  of 
intimation,  that  the  Sabbath  was  to  be  done  away  un- 
der the  Christian  dispensation.  "  The  Sabbath  was 
made  for  man,  and  not  man  for  the  Sabbath  ;  there- 
fore the  Sou  of  Man  is  Lord  also  of  the  Sabbath."  A 
few  words  however  will,  I  think,  show  that  it  has  a 
directly  contrary  bearing. 

The  occasion  on  which  the  text  was  spoken  was 
this.  The  indigent  disciples  of  Christ,  while  follow- 
ing him,  probably  on  his  way  to  the  synagogue,  hap- 
pened to  pass,  on  the  Sabbath,  by  a  corn-field  ;  and 
being  destitute  of  other  means  to  satisfy  the  strong 
demands  of  hunger,  ventured  to  pluck  and  eat  some 
of  the  ears  as  they  passed.  For  this,  as  an  alleged 
breach  of  the  Sabbath,  the  Pharisees  rebuked  them. 
Christ  however  immediately  vindicated  their  conduct, 
by  reference  to  the  conduct  of  David  on  a  well-known 
occasion  ;  and  then  added  the  words  of  the  text : 
"  The  Sabbath  was  made  for  man,  and  not  man  for 
the  Sabbath ;  therefore  the  Son  of  Man  is  Lord  also 
of  the  Sabbath." 


* . 

CHRISTIAN    SABBATH.  75 

In  this  language  he  taught  the  Pharisees,  that  they 
had  put  a  wrong  construction  on  that  ceremonial  law, 
which  defined  the  duties  of  the  Sabbath  under  the 
Jewish  dispensation  ;  that  this  law,  being  ceremonial, 
ought  to  be  observed  by  the  Jews  on  all  ordinary  oc- 
casions ;  but  that,  on  occasions  extraordinary,  when 
absolute  necessity  or  mercy  required,  its  requisitions 
might  be  dispensed  with  ;  and  that  he  was  clothed 
with  full  authority,  as  "  Lord  of  even  the  Sabbath  day," 
to  define  and  limit  its  duties,  the  manner  in  which  it 
ought  to  be  observed.  The  Pharisees  seemed  to 
suppose  that  man  was  made  for  the  Sabbath,  or  that 
the  Sabbath  was  the  superior  object  in  importance  ; 
and  therefore  must  be  observed  with  the  utmost  strict- 
ness, whatever  might  be  the  consequences.  He 
taught  them  that  the  Sabbath  was  made  for  man,  or 
that  man  was  the  superior  object  i;i  importance  ;  and 
that  therefore,  w-hen  his  real  welfare  must  necessarily 
be  sacrificed  by  a  strict  observance  of  the  institution, 
such  observance  might  for  the  time  be  dispensed 
with. 

The  text  thus  explained  virtually  recognizes  the 
institution  of  the  Sabbath  at  the  era  of  the  Creation  of 
man.  '•  The  Sabbath  was  made  for  man,  and  not  man 
for  the  Sabbath."  In  other  words,  man  was  not  cre- 
ated for  the  purpose  of  honoring  the  Sabbath  ;  but 
when  created,  in  order  to  secure  his  religious  welfare 


-# 


# ■ 

76  LECTURES    ON    THE 

the  Sabbath  was  made  for  him.  It  was  instituted, 
not  for  the  Jew  alone,  but  for  man,  for  the  spiritual 
benefit  of  the  race. 

Moreover,  when  Christ,  on  such  an  occasion,  and 
with  such  a  design,  calls  himself  "  Lord  of  the  Sab- 
bath," instead  of  intimating  that  he  was  about  to 
exercise  his  Lordship  in  abolishing  it,  he  rather  de- 
clares his  intention  to  continue  it,  in  all  its  perpetual 
authority  and  obligations.  The  very  act  of  authori- 
tatively regulating  the  duties  of  the  Sabbath,  was  an 
authoritative  recognition  of  the  institution  itself.  It 
was,  in  fact,  an  official  purification  from  abuse  of  that 
which  he  designed  to  retain  for  proper  and  perpetual 
observance.  The  idea  that  he  was  merely  defining 
the  manner,  in  which  a  Jew  ought  to  observe  the  Sab- 
bath, while  at  the  same  time  he  intimated  his  inten- 
tion of  setting  it  aside  under  the  Gospel,  is  evidently 
at  variance  with  the  spirit  of  the  passage.  If  the 
Sabbath  was  made  for  man,  we  can  see  no  reason 
why  it  should  be  confined  to  the  Jew  ;  but  we  can 
see  abundant  reason  Avhy  it  should  be  stripped  of 
Jewish  abuse,  and  left  to  stand,  in  all  its  simplicity 
and  purity,  to  the  end  of  time. 

Similar  remarks  will  apply  to  all  those  cases,  in 
which  the  Pharisees  maliciously  endeavored  to  prove 
him  guilty  of  breaking  the  Sabbath.  He  was  not 
preparing  to  abolish  the  institution.     But  he  was  evi- 


^' 


-^ 


^ — - — 

CHRISTIAN    SABBATH.  77 

dently  disabusing  it  of  its  perversions,  and  preparing 
it  for  his  own  simple  and  spiritual  dispensation. 

To  show  that  he  intended  it  for  a  perpetuity  under 
this  dispensation,  it  will  be  sufficient  to  remark  that, 
on  several  occasions,  he  recognized  the  Decalogue  as 
the  everlasting  moral  law  of  God,  without  specially 
excepting,  but  rather  virtually  including,  the  fourth 
commandment. 

Thus,  when  the  "  lawyer,"  with  an  evidently  crafty 
design  of  inducing  him  to  draw  an  hividious  distinc- 
tion between  the  different  parts  of  the  Decalogue, 
asked  him :  "  Master,  which  is  the  great  command- 
ment in  the  law?"  he  gave  him  an  answer,  which 
was  as  evidently  designed  to  be  a  summary  of  the 
whole,  "  Thou  shah  love  the  Lord  thy  God  with  all 
thy  heart  and  with  all  thy  soul  and  with  all  thy  mind. 
This  is  the  first  and  great  commandment.  And  the 
second  is  like  unto  it ;  thou  shalt  love  thy  neighbor  as 
thyself.  On  these  two  commandments  hang  all  the 
law  and  the  prophets."  That  is  :  the  first  four  com- 
mands regulate  our  duty  to  God,  and  were  designed 
to  secure  to  him  supreme  love.  The  last  six  regulate 
our  duty  to  man,  and  were  designed  to  secure  to  him 
universal  benevolence.  Christ  virtually  answered 
the  designing  Pharisee  thus  :  "  You  wish  me  to  exalt 
one  part  of  the  great  moral  law  above  another,  that 
you  may  entrap  me  in  my  speech.  But  I  make  no 
5* 
.# ___c 


78  LECTURES    ON    THE 

such  distinction.  They  are  all  the  commands  of  God  ; 
they  lie  at  the  foundation  of  his  revealed  will  in  the 
law  and  in  the  prophets  ;  they  are  all,  therefore,  of 
equal  authority ;  and,  thus  far,  of  equal  import- 
ance." 

Thus,  too,  when  "  the  young  man"  asked  him, 
"  What  shall  I  do  that  I  may  have  eternal  life  ?"  he 
replied,  "  keep  the  commandments."  When  the  youth 
inquired,  "which?"  he  specified  the  last  six.  But 
why  ?  Because  they  were  more  important  than  the 
first  four  ?  or  because  obedience  to  them  alone  would 
ensure  him  eternal  life  ?  By  no  means.  But  because 
he  wished  to  convince  the  youthful  querist,  that  he 
was  in  imminent  danger  of  losing  eternal  life  by  de- 
pending for  it  on  his  own  doings.  Hence,  when  he 
boasted,  "  All  these  have  I  observed  from  my  youth," 
Jesus  rejoined,  "  One  thing  thou  lackest :  go  thy  way, 
sell  whatsoever  thou  hast,  and  give  to  the  poor,  and 
thou  shalt  have  treasure  in  heaven ;  and  come,  take 
up  thy  cross  and  follow  me."  The  spirit  of  the  whole 
passage  is  this  :  "  Keep  all  the  commandments  as  of 
equal  authority ;  but  trust  for  salvation  to  the  keeping 
of  none  ;  for,  instead  of  perfectly  obeying  all,  you 
have  left  out  the  very  spirit  of  what,  in  the  last  six  of 
their  number,  they  require  towards  your  neighbor, 
love  for  your  poor  fellow  creatures  ;  much  more  then 
have  you  failed,  both  in  spirit  and  in  letter,  of  your 


*- 


4> 

CHRISTIAN    SABBATH.  79 


duty  to  God,  your  great  and  glorious  Creator,  as   en- 
joined in  the  first  four  precepts  of  their  code." 

Thus,  then,  instead  of  intimating  that  the  divine 
authority  of  the  Sabbath  was  drawing  to  an  end,  we 
see  that  Christ  undeniably  recognizes  the  ten  com- 
mandments, the  fourth  not  excepted,  as  the  great 
moral  law  of  God,  that  imperishable  code  upon  which, 
as  their  foundation,  rest  all  his  other  requirements, 
whether  in  the  law  or  in  the  prophets.  Would  he 
have  done  this,  had  he  designed  to  abrogate  the  origi- 
nal character  and  obligation  of  the  Sabbath  ?  Un- 
questionably not.  He  knew  that  the  precept  which 
enjoins  the  observance  of  the  day  had  been  enrolled, 
and  repeatedly  enrolled,  with  the  other  nine,  in  the 
Decalogue,  amidst  every  solemnity  of  circumstance, 
and  every  peculiarity  of  distinction,  which  could  mark 
its  identity  with  that  indestructible  law ;  and,  there- 
fore, if  he  had  not  intended  to  transmit  the  institution, 
untouched  in  its  divine  authority,  to  the  Christian 
Church,  he  would  have  expressly  abolished  it ;  he 
would  have  erased  it  from  the  Decalogue  ;  he  would 
have  pointed  out  its  merely  casual  connection  with 
that  universal  law,  and  thus  have  delivered  all  suc- 
ceeding ages  from  their  danger  of  falling  into  a  gross 
error  concerning  the  religious  institutions  of  his 
Church,  But  this  he  has  not  done.  On  the  contrary, 
he  has  plainly  recognized  the  authority  of  the  entire 
5t 


-# 


80  LECTURES    ON    THE 

Decalogue.  It  is,  therefore,  abundantly  evident,  that 
he  intended  to  transmit  the  Sabbath,  imtoiiched  in  its 
essential  character,  to  the  observance  of  the  Christian 
Church ;  and  to  leave  it,  unimpaired  in  its  original 
genius,  amongst  the  institutes  of  his  own  Gospel 
kingdom. 

III.  We  are  now  ready  to  examine  more  particu- 
larly the  change,  or  transfer  of  the  Sabbath,  from  Sa- 
turday or  the  last  day  of  the  Jewish  week,  to  Sunday 
or  the  first  day.  It  has  already  been  remarked,  that 
the  institution  consists  of  two  parts  ;  a  holy  rest  to 
God,  and  a  day  on  which  it  is  statedly  observed  ;  that 
the  former  constitutes  the  body  of  the  institution,  and 
is  unchangeable  ;  and  that  the  latter  is  an  adjunct, 
changeable  by  the  authority  or  approbation  of  the 
institiitor. 

1.  To  show  that  the  Sabbath,  or  holy  rest,  is  thus 
separable  from  the  day  on  which  it  is  observed,  I  re- 
mark, first,  that  it  is  possible  to  bring  it  upon  different 
days  of  the  week,  even  while  observing  the  strictest 
calculation  of  time.  Let  two  Christian  circumnaviga- 
tors leave  this  port  on  the  same  day,  pass  round  the 
globe  in  opposite  directions,  the  one  against  the  ap- 
parent motion  of  the  sun,  the  other  with  it  ;  observe 
the  Sabbath  with  the  strictest  accuracy  as  to  time  ; 
and  at  length  meet  together  at  the  port  of  their  de- 
parture :  they  would  find,  at  meeting,  that  the  Sabbath 

4, -4. 


*. __ __- ^ 

CHRISTIAN    SABBATH.  81 


of  the  one  was  two  days  asunder  from  that  of  the 
other;  the  one  having  lost,  and  the  other  having 
gained  a  day,  by  the  contrary  directions  in  which  they 
sailed.  This  is  not  idle  theory.  When  Pitcairn's 
Island  was  visited,  a  few  years  since,  by  an  English 
ship,  the  crew,  who  arrived  on  Saturday,  found  the 
islanders  keeping  Sunday,  or  the  Sabbath.  The 
reason  was,  that  the  crew  and  the  islanders  had 
arrived  there  by  sailing  in  opposite  directions.  Each 
observed  the  most  accurate  calculation  of  time  on  the 
way ;  each,  therefore,  was  right  in  the  day  appropri- 
ated to  the  Sabbath ;  and  yet  each  observed  it  on  a 
different  day  from  the  other.  They  had  actually  and 
unavoidably  effected  a  change  in  the  day  for  observing 
the  stated  holy  rest. 

Suppose,  then,  instead  of  two  ships,  two  colonies, 
the  one  from  Protestant  England,  the  other  from  Pa- 
pal France,  moving  round  the  world  in  providentially 
opposite  directions,  and  reaching,  not  the  same  island, 
but  two  neighboring  islands,  belonging  to  their  respec- 
tive governments,  and  now  for  the  first  time  to  be 
occupied  by  the  frame-work  of  civilized  and  Christian 
society  :  the  Sundays  of  the  two  colonies  would  fall 
on  different  days  ;  each  would  be  right  in  its  time  of 
keeping  Sabbath ;  and  neither  could  blame  the  other 
for  the  difference,  nor  require  from  the  other  conform- 
ity in  the  point  of  time.     They  might,  indeed,  adjust 

5t 


-* 


Cg3 _ C^ 

82  LECTURES    ON    THE 

the  difference  by  mutual  consent ;  though,  in  such 
adjustment,  the  one  party  or  the  other  would  be  com- 
pelled to  change  its  own  regularly  observed  day  of 
rest. 

2.  I  remark,  secondly ;  it  is  highly  probable 
that  the  original  reckoning  of  time,  by  the  notation  of 
every  seventh  day,  was  lost  before  the  Exodus  of  the 
Israelites  from  Egypt ;  and  that  thus,  when  the  Sab- 
bath was  revived  at  the  gathering  of  the  Manna,  it  was 
not  on  the  seventh  day  according  to  that  original 
reckoning.  To  this  result  two  circumstances  were 
likely  to  contribute  :  the  imperfect  state  of  the  science 
of  astronomy  in  its  early  bearings  on  the  reckoning 
of  time ;  and  the  degrading  bondage  and  heathenish 
practices,  into  which  the  Israelites  fell  during  their 
long  sojourn  in  Egypt.  Hence  it  is  highly  probable 
that  a  change  in  the  day  had  actually  been  made,  long 
before  that  effected  by  the  introduction  of  Christianity. 
The  account  of  the  giving  of  the  Manna,  as  already 
examined,  contains  apparent  evidence  that  the  Israel- 
ites remembered  the  Sabbath,  but  had  forgotten  the 
day,  on  which  it  had  formerly  been  observed.  The 
fourth  commandment,  as  given  on  Sinai,  shows  that 
the  Sabbath  was  originally  observed  on  the  seventh 
day,  in  remembrance  of  God's  rest  from  the  work  of 
Creation.  But  the  same  commandment,  as  repeated 
near  forty  years  afterwards,  shows  that  the  institution 

4, 


9f _ „,^ 

CHRISTIAN    SABBATH.  83 

had  been  more  specially  and  strictly  enjoined  on  the 
Israelites  in  commemoration  of  their  deliverance  from 
Egyptian  bondage.  "  Remember  that  thou  wast  a 
servant  in  the  land  of  Egypt,  and  that  the  Lord  thy 
God  brought  thee  out  thence,  through  a  mighty  hand 
and  by  a  stretched-out  arm  :  therefore  the  Lord  thy 
God  commanded  thee  to  keep  the  Sahhath  day  ;"  not 
the  seventh  day,  but  the  Sabbath  ;  probably,  by  a  Di- 
vine intimation  to  Moses,  on  the  day  of  the  week  on 
which  their  deliverance  from  Pharaoh  had  been  ef- 
fected. It  is  thus  highly  probable  that  while,  under 
the  Patriarchal  dispensation,  the  Sabbath  was  ob- 
served on  the  seventh  day,  in  commemoration  of  God's 
rest  from  his  works  of  Creation,  under  the  Mosaic 
dispensation,  it  was  observed  on  a  different  day  of  the 
week,  commemorative  of  his  people's  dehverance  from 
Egyptian  bondage  ;  and  that,  therefore,  under  the 
Christian  dispensation,  it  would  be  observed  on  still 
another  day,  commemorative  of  Christ's  completed 
work  of  redemption,  which  was  at  once  a  new  and 
moral  creation,  and  a  deliverance  from  worse  than 
Egyptian  bondage.  Thus  each  of  the  three  great 
dispensations,  under  which  the  Church  of  God  has 
existed,  will  be  found  to  have  its  own  day  for  the 
Sabbath,  and  its  own  reason  for  the  assignment  of  that 
day  to  its  observance. 

IV.  The  day  of  the  Sabbath,  then,  being  change- 


-c§. 


84  LECTURES    ON    THE 

able,  let  us  look  at  the  reasons  why  a  change  should 
have  been  made  from  the  day  of  the  Jewish  to  that 
of  the  Christian  Sabbath. 

1 .  On  this  point  I  remark,  first ;  that,  at  the  intro- 
duction of  the  Gospel,  the  whole  state  of  the  Church 
of  God  underwent  a  revolution.  Almost  everything 
was  changed  in  some  way,  or  to  some  extent.  The 
Mediator  was  changed ;  Moses  for  Christ.  The 
Priesthood  was  changed  ;  the  Aaronic  for  the  Chris- 
tian. The  Law  was  changed ;  the  Levitical  for  the 
Evangelical.  The  promises  were  changed;  those, 
which  looked  apparently  to  temporal  blessings,  for 
those  which  look  expressly  to  eternal.  The  worship 
was  changed ;  the  stately  and  solemn  ceremonies  of 
the  temple,  for  the  simple  and  spiritual  devotions  of 
the  Christian  house  of  prayer.  The  sacraments  were 
changed ;  the  Passover  for  the  Lord's  Supper,  and 
the  bloody  rite  of  circumcision  for  the  unbloody  laver 
of  Baptism.  The  whole  dispensation  was  changed  ; 
the  entire  frame-work  of  the  Jewish  being  taken  down 
and  laid  aside,  and  the  whole  structure  of  the  Chris- 
tian being  constructed  and  set  up  in  its  stead.  With 
all  these  changes,  then,  with  everything  thus  made 
new,  is  it  wonderful  that  the  day  of  the  Sabbath  also 
was  changed  ?  The  mode  of  its  observance  was  cer- 
tainly altered.  What  reason,  then,  is  there  to  wonder 
at  the  alteration  in  the  time  of  its  observance  ? 

* — —^- ^ 


CHRISTIAN    SABSATH.  85 

2.  I  remark,  secondly,  and  as  the  main  part  of  the 
reason  why  the  day  should  have  been  changed,  that 
the  events,  which  gathered  around  the  close  of  the 
work  of  Redemption,  were  such  as  to  render  the 
change  in  the  highest  sense  proper.  Why  was  the 
Sabbath  originally  fixed  upon  the  seventh  day  ?  Be- 
cause on  that  day  God  rested  from  the  v*^ork  of  Crea- 
tion, and  ushered  in  the  first  age,  or  dispensation,  of 
his  Church.  And  if,  as  we  have  seen  it  is  highly 
probable,  when  the  Sabbath  was  revived  in  the  wil- 
derness, the  old  seventh  day  had  been  lost,  and  anew 
one  was  substituted  :  of  what  event  was  this  new  day 
of  the  Sabbath  commemorative  ?  That  glorious  event, 
in  which  God  rested,  or  ceased  from  his  work  of  de- 
livering his  people  from  the  power  of  their  haughty 
enemies  in  Egypt ;  and  thus  ushered  in  the  second 
age,  or  dispensation,  of  his  Church.  On  what  day, 
then,  and  in  commemoration  of  wh;it  event,  should 
the  Christian  Sabbath  have  been  fixed,  but  the  day 
and  the  event,  in  which  the  Lord  rested  from  his  work 
of  a  new  and  spiritual  creation,  the  work  of  delivering 
mankind  from  the  thrcddom  of  sin  ;  and  thus  ushered 
in  the  third  age,  or  dispensation  of  his  Church  ? 

That  this  is  a  satisfactory  reason  for  the  change  of 
the  day,  on  which  the  Sabbath  was  observed,  will  be 
evident  on  a  reference  to  the  superior  importance  and 
glory  of  the  work  of  redemption,  over  that  of  either 

#— — ^# 


86  LECTURES    ON    THE 

Creation  or  the  Deliverance  from  Egypt.  I  remark, 
then,  that  in  all  these  works  the  Agent  is  the  same. 
The  Scriptm-es  of  the  New  Testament  afford  abun- 
dant proof  that  the  Son  of  God  was  the  Agent,  by 
whom  the  world  was  created,  and  who  w^as  with  his 
Church  in  the  wilderness.  He,  too,  is  the  Agent,  by 
whom  the  Work  of  Redemption  was  completed.  In 
a  weekly  commemoration,  therefore,  of  all  these 
works,  the  same  Being  is  honored.  But,  in  the  first 
two,  only  part  of  the  moral  character  of  God  is  un- 
folded. In  the  last,  the  whole  of  that  character  is 
displayed,  and  that  in  its  most  glorious  efTulgence. 
Moreover,  by  the  work  of  Creation,  man  was  merely 
brought  into  being;  and  by  the  deliverance  from 
Egypt,  he  was  merely  redeemed  from  temporal  bond- 
age. But  by  the  work  of  Redemption,  he  is  brought 
into  a  new  and  spiritual  being,  and  redeemed  from  the 
certainty  of  eternal  ruin.  And  again;  the  work  of 
Creation  is  a  subject  of  change  and  decay ;  the  very 
earth  which  we  inhabit  shall  be  burned  up ;  and  the 
deliverance  from  Egypt  was  but  a  type,  which  van- 
ished at  the  appearance  of  its  antitype.  But,  the 
work  of  Redemption  will  be  gathering  brighter  and 
briohter  glories  around  itself  and  around  the  charac- 
ter of  God,  throughout  eternity.  With  the  fullest 
propriety,  therefore,  was  the  day,  on  which  Christ 
"  entered  into  his  rest"  from  the  labors  of  Redemption, 


# c 

CHRISTIAN    SABBATH.  87 

the  day  of  his  Resurrection,  the  first  day  of  the  week, 
set  apart,  thenceforward,  as  the  day  for  the  weekly 
Sabbath,  or  holy  Rest  to  God.  It  is  the  most  glori- 
ous of  all  the  DiAdne  works  ;  and  standing  at  the  head 
of  this  Dispensation,  as  each  of  the  others  does  at 
the  head  of  its  own,  it  not  only  might,  but  ought  to, 
have  been  commemorated  by  fixing  the  Sabbath  on 
the  day  of  its  occurrence. 

But,  there  are  other  events,  which  stand  near  the 
close  of  the  work  of  Redemption  ;  the  crucifixion  of 
our  Lord,  and  his  resting  in  the  grave.  And  these 
render  the  old  day  as  unfit  for  a  Christian  Sabbath, 
as  that  just  mentioned  renders  the  new  day  appropri- 
ate. From  the  beginning,  the  Sabbath  was  a  festival, 
a  day  of  holy  joys.  But,  on  the  old  Sabbath,  or  se\^- 
enth  day  of  the  week,  the  crucified  Body  of  Christ 
lay  in  the  sepulchre,  while  his  Infant  Church  was 
wrapped  in  the  sackcloth  of  fasting  and  mourning. 
From  that  period,  therefore,  it  became  an  unfit  day 
for  the  celebration  of  a  weekly  Sabbath.  On  the 
next,  or  first  Day,  h»)wever,  Christ  rose  from  the 
dead,  hy  divine  power,  and  thereby  reanimated  his 
Church  with  joy  and  gladness.  From  that  moment, 
therefore,  the  first  of  the  week  became  a  fit  day  for 
the  celebration  of  this  feast  of  Rest,  both  on  account 
of  the  glad  event,  which  happened  on  it,  and  because 


# ^ ^ 

88  LECTURES    ON    THE 

of  the  pre-eminent  glory  of  the  work,  which  that  event 
completed. 

That  this  was  the  reason  why  the  first  Christians 
observed  this  and  not  the  old  day  of  the  Sabbath,  ap- 
pears from  the  most  ancient  ecclesiastical  writers. 
Hence  Barnabas,  who  lived  dnring  the  Apostolic  age, 
says  in  his  Epistle  ;  "  We  joyfully  celebrate  the  eighth 
day,"  or  first  of  the  week,  "  in  memory  of  the  resur- 
rection of  our  Saviour ;  because  it  was  on  this  day 
that  he  rose  again."  And  hence  Ignatius,  the  Mar- 
tyr, a  disciple  and  friend  of  the  Apostle,  "  would  have 
us  honor  this  day  of  the  Lord,  this  day  of  the  Resur- 
rection, as  the  most  excellent  of  days."  (Calmet's 
Diet.,  Art.  Sab.) 

V.  Having  thus  looked  at  some  of  the  reasons  for 
the  change,  let  us  now  attend,  a  moment,  to  the  war- 
rant for  it.  It  has  already  been  said,  that  when  the 
day  of  the  Sabbath  has  once  been  fixed  by  Divine 
authority,  it  requires  the  sanction  of  the  same  author- 
ity to  effect  a  change.  This  san^ition  may  be  given 
in  either  of  two  ways  ;  by  express  precept,  or  by 
clear  example  and  approbation.  That  we  have  no 
express  precept  for  the  change  is  readily  granted  : 
and  the  reason  why  we  have  not  will  soon  be  given. 
But  we  have  a  clear  example  and  approbation,  equi- 
valent in  authority  to  an  express  precept.  This  ex- 
ample and  approbation  begin  with  Christ  himself. 


■^ 


'# 


CHRISTIANT    SABBATH.  89 

The  time  during  which  his  crucified  body  lay  in 
the  sepulchre,  was,  in  great  part,  the  seventh  day  of 
the  week  ;  and  for  the  whole  of  that  day,  his  disciples 
were  in  deep  mourning  and  fasting.  Thenceforward 
the  seventh  was  never  regarded  as  a  proper  day  for 
Christian  observance ;  but,  immediately  after  his 
resurrection,  Christ  began  to  transfer  to  the  first,  by 
his  own  example,  all  the  sacred  duties  of  his  own 
Evangelic  Sabbath.  Hence,  on  that  day,  "  the  first 
day  of  the  week,'  when  the  disciples  were  gathered 
together,  at  even,  Jesus,  the  risen  and  the  glorified, 
came  into  their  assembly,  breathed  on  them  the  Holy 
Ghost,  and  invested  them  with  the  commission  of  his 
Gospel  Ministry.  Hence,  on  the  eighth  day  after- 
wards, or  next  "  first  day  of  the  week,"  they  were 
assembled  aoain  :  and  a^ain  Jesus  vouchsafed  his 
presence  in  the  midst  of  them.  Hence,  six  weeks 
later  still,  on  the  first  day  of  the  week,  the  day  of 
Pentecost,  "  they  were  all  with  one  accord  in  one 
place,"  and  Jesus  shed  on  his  assembled  Church  the 
Holy  Ghost,  to  the  conversion  of  three  thousand  souls. 
Hence,  too,  during  the  ministry  of  Paul,  "  the  disci- 
ples," following  the  now  clearly  intimated  will  of 
their  Master,  "  came  together  upon  the  first  day  of  the 
week,  to  break  bread,"  or  administer  the  Lord's  Sup- 
per, at  which  time  the  Apostle  preached  to  them  the 
word  of  the  Gospel.     Hence,  he  instructed  the  Co- 


c^ C^ 


90  LECTURES    ON    THE 

rinthians  to  "  lay  by  in  store  on  the  first  day  of  the 
week,"  or  to  collect  alms  for  needy  saints,  because 
their  stated  religious  assemblies  on  that  day  afforded 
a  favorable  opportunity  for  that  charity.  And  hence, 
the  Apostle  John,  when  he  was  about  to  receive  the 
Revelations  of  Christ,  "  was  in  the  Spirit  on  the  Lord's 
Day,"  the  day  on  which  the  Lord  rose  from  the  dead 
— the  first  day  of  the  week — a  day  already  grown 
into  notoriety,  and  crowned  with  its  appropriate  name. 
In  all  these  facts,  we  have  satisfactory  proof  that 
the  first  day  of  the  week  was,  immediately  and  uni- 
formly, after  the  resurrection  of  Christ,  set  apart  as  a 
weekly  Christian  Sabbath,  and  thus  set  apart  with 
most  decided  expressions  of  Divine  approbation.  For 
the  author  of  this  change  was  the  Son  of  God  him- 
self, followed  by  those  inspired  Apostles,  by  whose 
divinely  imparted  authority  many  things  in  the  first 
organization  of  the  Christian  Church  were  established ; 
the  Christian  assemblies  on  the  first  day  of  the  week 
were  honored  by  the  repeated  presence  of  Christ  and 
three  of  his  most  solemn  acts  ;  and  the  day,  thus  set 
apart,  was  signalized  by  the  conversion  at  one  time  of 
three  thousand  souls,  and  at  others,  by  the  stated  as- 
semblies of  Christians  for  the  holy  Communion,  and 
the  preaching  of  the  Gospel.  Now,  we  ask,  if  the 
Sabbath,  under  the  Christian  dispensation,  ought  to 
have  been  observed  on  the  seventh,  and  not  on  the 


-c^ 


. ^ ^ — ^ ^ 

CHRISTIAN    SABBATH.  91 

first  day  of  the  week,  why  was  the  former  never  sig- 
nalized by  Christians  after  the  resurrection  of  Christ : 
while  the  latter  was  so  frequently  noticed  and  so 
solemnly  honored,  by  both  Christ  and  his  disciples  ? 
No  satisfactory  answer  can  be  given.  The  facts, 
which  have  been  mentioned,  are  a  loud  expression  of 
the  Divine  approbation,  ratifying  the  removal  of  the 
Sabbath,  under  the  Christian  dispensation,  from  the 
seventh  to  the  first  day  of  the  week. 

But  there  is  another  set  of  facts  tending  to  the 
same  result.  When  God  originally  established  the 
Institution,  he  "  blessed  the  Sabbath  day  ;"  and  after- 
wards, Christ  instructs  us  that  "  the  Sabbath  was 
made  for  man  ;"  or  blessed  to  his  benefit.  In  beauti- 
ful accordance  with  this,  the  Institution  since  the 
Resurrection  of  Christ,  and,  as  observed,  on  the  first 
day  of  the  week,  has  been  blessed  as  an  instrument 
and  a  season  of  the  richest,  most  copious,  mercies  to 
mankind.  On  this  day,  more  specially  than  on  any 
other,  has  God  refreshed  his  Church  by  the  effusion 
of  his  Spirit ;  blessed  his  word  to  the  salvation  of 
unnumbered  multitudes  ;  and  set  forwards,  towards 
their  result,  the  kingdom  and  the  glory  of  Christ.  If, 
then,  it  has  been  proved,  as  I  think  it  clearly  has,  that 
the  Sabbath  is  an  ordinance  of  perpetual  obligation, 
designed  for  observance  in  the  Christian  Church,  the 
fact  now  mentioned  is  an  undeniable  and  long-pro- 

6 

_ ____^ 


92  LECTURES    ON    THE 

tracted  expression  of  the  Divine  approbation  in  favor 
of  the  transfer  of  the  Sabbath  from  the  seventh  to  the 
first  day  of  the  week.  For,  we  must  admit,  either 
that  the  transfer  was  made  with  full  Divine  approba- 
tion, or  that  God  has,  for  nigh  eighteen  hundred  years, 
bestowed  marked  blessings  and  honor  on  an  act,  in 
which  the  whole  Christian  Church  in  the  most  favored 
age  of  the  world,  have  concerted  together  to  alter  a 
fundamental  Divine  Institution.  The  latter  part  of 
the  alternative  is  an  utterly  inadmissible  supposition  ; 
the  former,  therefore,  is  true.  The  change  of  the 
Sabbath,  from  the  seventh  to  the  first  day  of  the  week, 
was  at  first  introduced  by  Christ  and  his  Apostles, 
and  has  ever  since  met  with  a  full  Divine  approval 
and  sanction. 

VI.  Having  thus  shown  that  the  Sabbath,  as  a 
holy  Rest,  is  unchangeable,  while  the  day,  on  which  it 
is  observed,  has  been,  under  a  Divine  regulation, 
the  subject  of  change  ;  having  also  stated  the  reasons 
for  this  change,  and  the  warrant,  under  which  it  has 
been  made,  I  come  now,  to  one  closing  inquiry, — the 
only  one,  which  leaves  a  shadow  of  difficulty  on  this 
branch  of  the  great  subject.  Why,  if  there  was  to  be 
a  Sabbath  in  the  Christian  Church,  and  if  the  day  for 
its  observance  was  to  be  changed  from  the  seventh  to 
the  first  day  of  the  week,  why  is  there  no  mention  of 


^- 


CHRISTIAN    SABBATH.  93 

this  in  the  writings  of  the  New  Testament  ;  no  pre- 
cept either  enjoining  or  justifying  the  change  1 

To  this  question,  which  really  presents  the  whole 
difficulty  of  the  case,  I  reply  :  No  precept  enjoining 
the  change  was  given,  for  the  very  reason,  evidently, 
that  Divine  Wisdom  saw  it  was  not  best  to  issue  such 
a  precept.  This,  upon  looking  below  the  surface, 
appears  wondrously  and  beauteously  clear. 

The  Jews  were  God's  chosen,  covenant  people,  and 
had  been  the  subjects  of  God's  wonderful  dealings  for 
long  generations.  It  was  therefore  desirable  that  as 
many  of  them  as  possible  should  embrace  and  honor 
their  Messiah  and  his  Gospel.  Hence,  his  first  prof- 
fers of  eternal  life  were  to  them ;  and  hence,  the 
Apostles  were  restrained  from  going  to  the  heathen, 
so  long  as  there  appeared  a  shadow  of  hope  that  a 
further  number  of  Jews  would  receiA^e  the  Gospel. 
But  they  were  exceedingly  prejudiced  against  this 
Gospel,  and  against  the  Messiah,  who  preached  it. 
Look  at  the  whole  history  of  his  life,  and  see  how 
often  they  were  enraged  against  him  for  his  supposed 
violations  of  their  Sabbath,  and  how  eager  they  were 
to  put  him  to  death  for  the  same.  What,  then,  would 
have  been  the  effect  on  their  feelings  toward  him, 
and  on  their  own  eternal  salvation,  had  he  attempted 
by  express  precept,  to  change  the  day  of  their  most  re- 
verenced Institution  ?    Judge  by  their  conduct  towards 

i 


94  LECTURES    ON    THE 

him,  on  the  occasion  of  his  uttering  the  text,  when 
the  consequence  of  infringing,  even  under  the  pressure 
of  necessity,  on  one  of  the  duties,  which  the  Ceremo- 
nial Law  had  connected  with  the  day,  was  to  draw 
forth  against  him  their  bitterest  persecution.  Judge 
by  an  analogous  case,  growing  out  of  the  Apostles' 
attempt  to  change  the  obsolete  rite  of  Circumcision 
for  its  evangelical  substitute,  Baptism.  The  result 
was  a  serious  contention  and  division  among  the  Jew- 
ish converts,  which  could  be  composed  by  nothing 
short  of  an  Apostolical  Council.  Nothing  can  be 
more  evident  than  that,  if  either  Christ  or  his  Apos- 
tles, had  published  an  express  precept  for  the  change 
of  day,  on  which  the  Sabbath  was  observed,  it  would 
have  embittered  against  them  and  against  the  Gospel 
the  feelings  of  the  whole  nation,  and  thus  have  pre- 
vented the  salvation  of  many,  who  afterwards  repented 
and  believed. 

But  look  now,  at  the  beautiful- operation  of  the  mode 
in  which  the  change  was  actually  effected.  It  was 
exactly  analogous  to  the  change  of  the  Passover  for 
the  Lord's  Supper  ;  and  that  of  Circumcision  for 
Baptism,  at  least  after  the  Council  just  mentioned  had 
adjusted  the  difficulty  which  arose.  The  Jewish 
converts  clung  with  eager  fondness  to  their  old  but 
dying  rites  and  ceremonies.  They  were  willing  to 
observe   the    Lord's   Supper,  and  Baptism,  provided 

^ . c^ 


CHRISTIAN    SABBATFI,  95 

they  might  be  allowed  still  to  observe  the  Passover 
and  Circumcision.  They  were  also  willing  to  ob- 
serve the  Lord's  Day,  provided  they  might  be  per- 
mitted to  observe  their  ancient  Sabbath  likewise. 
All  these  things  the  iVpostles  wisely  permitted  them 
to  do,  and  occasionally  mingled  with  them  in  it. 
Thus  the  Christian  Sacraments  and  Sabbath  gradually, 
silently  and  inoffensively,  grew  into  credit  and  reve- 
rence ;  till,  finally,  the  mighty  judgments  of  God  came 
over  the  nation,  swept  their  loved  city  and  their  lin- 
gering tribes  from  their  ancient  resting-place,  and  left 
their  empty  rites  and  Sabbath  without  observers,  to 
drop  away  and  vanish  from  the  new  and  vigorous 
fabric  of  the  Christian  Institutions,  which  then,  with 
its  included  Sacraments  and  Sabbath,  rose  peacefully 
and  unopposed  into  universal  observance  in  the 
Church. 

Instead  of  finding  matter  for  difficulty  and  doubt, 
then,  in  the  absence  of  express  precept  on  this  point, 
I  find  in  it  the  strongest  reasons  for  satisfaction.  I 
see  in  this  withholding  of  precept,  the  very  hand  of 
God.  I  see  in  it  bright  traces  of  infinite  wisdom  and 
mercy,  adopting  a  course,  by  which  the  day  of  the 
Sabbath  was  finally  changed,  consistently  with  the  best 
good,  the  eternal  salvation  of  many  of  God's  ancient 
people.  This  course  was  that  of  a  silent  change, 
gradually  introduced  through  the  power  of  inspired 
6* 
*— 


* 

96  LECTURES    ON    THE 

example,  and  the  force  of  noiselessly  growing  custom  ; 
a  change  which  fixed  itself  more  and  more  securely 
in  the  affections  and  habits  of  the  whole  Christian 
Church  ;  till,  finally,  before  the  Apostles  were  all 
called  to  their  peaceful  rewards,  it  became  triumphant. 
"  The  Lord's  Day"  received  its  appropriate  name,  and 
Jesus  stood  at  the  Head  of  not  only  His  spiritual 
Body,  the  Church,  but  also  its  primary  Institution, 
THE  Sabbath  of  the  first  Day. 

In  the  next  Lecture  I  purpose  to  enter,  by  God's 
permission,  on  the  consideration  of  a  less  argumenta- 
tive, and  more  practical,  part  of  our  subject. 


*■ * 


-* 


LEOTtTRE    V. 
EXODUS   XX.    8. 

Remember  the  Sabbath  day,  to  keep  it  holy.' 


6t 


c^. 


-# 


^^^ 


*- 


*- 


* 


V. 


*- 


Having,  in  the  last  Lecture,  seen  the  reasons  and 
the  manner  of  the  change  from  the  Jewish  to  the 
Christian  Sabbath,  we  are  now  prepared  to  enter  on 
a  more  practical  consideration  of  the  whole  subject. 
My  object,  in  proceeding,  will  be,  to  take  up  the  in- 
stitution, as  of  Divine  authority  and  perpetual  obliga- 
tion, and  to  show  its  true  character,  as  associated  and 
identified  with  the  being  and  w^elfare  of  the  Christian 
Church.  I  shall  retain  the  use  of  the  word.  Sabbath, 
because  its  meaning,  as  a  sanctified  rest,  is  as  ap- 
propriate to  us  as  it  was  to  the  Jews  ;  and  the  insti- 
tution is  to  us,  as  it  was  to  them,  a  beautiful  type  of 
the  REST,  the  Sabbath,  which  "  still  remaineth  to 
the  people  of  God."  While,  in  common  speech,  we 
may  use  the  term,  Sundmj,  and,  in  ordinary  writing, 

6t 


* 

100  LECTURES    ON    THE 

may,  with  the  highest  propriety,  adopt  the  phrase, 
"  The  Lord's  Day,^^  it  would  seem  more  proper  in 
Lectures,  like  the  present,  where  the  institution  is 
considered  as  but  one,  to  apply  to  it,  throughout,  no 
more  than  one  name  ;  meaning  thereby,  The  Chris- 
tian Rest;  the  Sabbath  of  the  Lord's  Day. 

The  words  quoted  from  Exodus  xx.  8,  comprise 
the  general  precept  of  the  fourth  commandment. 
This  commandment  is  part  of  the  moral  law  of  God  ; 
of  that  divine  code,  which  God,  in  most  special  man- 
ner, engraved  on  tables  of  stone  ;  of  those  universal 
statutes,  which,  on  IMount  Sinai,  he  clothed  with  the 
highest  possible  authority.  Our  obligation,  therefore, 
to  sanctify  the  Sabbath,  is  the  same  with  that  which 
binds  us  to  have  and  to  worship  but  one  God,  or  to 
abstain  from  the  crimes  of  murder,  theft,  alse  wit- 
ness, and  covetousness.  It  is  simply  the  obligation 
to  obey  God's  command.  Any  other  doctrine  than 
this  on  the  subject  must  be  founded  on  partial  views 
of  the  true  nature  of  the  Sabbath,  and  upon  a  partial 
estimate  of  the  dreadful  moral  evil  of  either  its 
abuse,  or  its  neglect. 

But,  if  such  be  our  obligation  to  sanctify  the  Sab- 
bath, it  must  be  a  matter  of  the  highest  importance 
to  have  a  clear  idea  of  the  duties,  by  which  it  may  be 
sanctified.  To  this  point,  therefore,  I  shall  now  ad- 
dress myself.     And  may  the  Spirit  of  the  living  God 


cfe- 


-^ 


cgD — _ C%> 

CHRISTIAN    SABBATH.  101 

be  near,  and  impress  the  subject  effectually  on  our 
minds. 

In  what,  then,  does  the  proper  sanctification  of  the 
Sabbath  consist  ?  In  ascertaining  this,  nothing  can 
be  more  evident,  when  we  consider  the  relations  be- 
tween God  and  man,  the  nature  of  religion,  and  the 
true  design  of  religious  institutions,  than  the  position, 
that  the  intended  sanctification  of  the  Sabbath  re- 
quires not  only  rest  from  everything  worldly  and  sin- 
ful, but  also  action  in  everything  heavenly  and  holy. 
It  is  characteristic  of  the  Decalogue,  that  each  of  its 
commands  is  a  general  precept ;  including  under  it  a 
whole  class  of  duties,  such  as  flow  naturally  from 
one  known  principle,  and  as  a  conscientious  man, 
therefore,  may  easily  discover.  Hence,  though  the 
duties,  in  which  the  Sabbath  should  be  spent,  are  no- 
where summarily  and  connectedly  enumerated,  yet 
they  are  by  no  means  left  in  obscurity  or  doubt.  The 
general  precept  is,  "  Keep  the  Sabbath  holy  :"  De- 
vote it  to  holy  uses.  Here  is  a  known  rule  of  ac- 
tion ;  and  all  the  duties,  which  would  naturally  flow 
from  it,  or  would  render  the  Sabbath  subservient  to 
holiness,  are  included  and  enjoined. 

Keeping  in  mind,  then,  this  leading  principle,  that 
the  great  end  of  the  Sabbath  is  to  promote  the  inter- 
ests of  holiness,  it  is  evident  that  this  end  may  be 
secured  by  duties  of  two  kinds  ;  positive,  and  nega- 

. # 


102  LECTURES    ON    THE 

live  :  or  by  the  performance  of  some  things,  and  the 
avoidance  of  others. 

I.  First,  then,  the  positive  duties  of  the  Sabbath. 
These  may  be  distributed  into  Public  Worship,  pri- 
vate religion,  and  works  of  necessity  and  mercy. 

1 .  The  object  of  public  ivorship,  in  all  its  duties, 
is  ;  to  secure  the  great  design  of  the  Sabbath  ;  that 
of  contemplating,  praising  and  adoring  the  infinite 
perfections  of  God,  as  displayed  in  the  v^orks  of  Cre- 
ation, and  in  the  wonders  of  Redemption  ;  to  make 
public  confession  of  sin  ;  to  offer  social  supplications 
for  mercy  ;  to  listen  to  the  reading  of  the  sacred 
Scriptures  ;  and  to  receive  a  preached  Gospel  and 
the  Christian  ordinances.  These  are  all  eminently 
subservient,  and  indispensably  necessary  to  the  in- 
terests of  holiness.  It  is  morally  demonstrable  that, 
if  these  duties  were  never  performed  in  public,  the 
influence  of  religion  would  scarcely,  if  at  all,  be  felt 
in  private. 

Would  you,  then,  dear  reader,  uniformly  hallow  the 
Sabbath  ?  Attend  conscientiously  and  constantly  to 
the  duties  of  stated  public  worship.  You  are  under 
the  most  impressive  obligation,  from  the  authority  of 
God's  commands,  and  from  your  participation  in  the 
blessings  of  the  Sabbath,  to  devote  this  season  to 
holy  uses.  How  serious,  then,  is  the  guilt  of  that 
individual,  who  habitually,  or  frequently,  or  occasion- 


'^ 


c8=- 4^ 

CHRISTIAN    SABBATH.  103 

ally,  abstains  from  public  worship,  without  the  least 
possible  necessity  for  such  abstinence  ;  and  who,  so 
far,  does  his  part  in  throwing  the  commands  of  God 
into  sinful  disregard,  and  leaving  the  ministry  and  or- 
dinances of  the  Gospel  in  cold  neglect !  iVnd  how 
fearfully  is  this  guilt  aggravated,  when  abstinence 
from  public  worship  has  no  other  excuse  than  a  love 
of  indolent  ease,  or  that  fashionable  indifference  to 
the  vitality  of  religion,  which  can  content  itself  with 
those  occasional  morning  hours  in  the  sanctuary, 
which  are  cloudless  and  serene  ! 

"  Forsake  not  the  assembling  of  yourselves  toge- 
ther, as  the  manner  of  some  is  ;"  is  an  Apostolic  in- 
junction ;  and,  in  general,  its  observance  is  attended 
with  very  slight  inconvenience.  Suffer  me,  then,  to 
press  it  on  your  more  prayerful  and  unremitted  con- 
sideration. Never  suffer  slight  causes  on  the  Sab- 
bath to  keep  you  from  the  house  of  God.  The  delin- 
quency is  always  of  dangerous  tendency  by  way  of 
example  to  others  ;  and  is  many  times  connected,  as 
a  kind  of  leading  sin,  with  fatal  consequences  to  the 
delinquent  himself.  To  how  many  awful  desecra- 
tions of  this  sacred  rest,  to  how  much  blindness  and 
hardness  of  heart,  and  consequent  ruin  of  soul,  and 
to  what  crush  of  even  temporal  interests  and  reputa- 
tion, have  men  been  led  by  needlessly,  and,  at  first, 
occasionally,  refraining  their  feet  from  the  way  that 

# c^ 


• — — c^ 

104  LECTURES    ON    THE 

leads  to  the  sanctuary  !  If  the  confession  that  such 
has  been  the  cause  of  their  ruin  be  not  made,  as  it 
too  frequently  is,  on  the  eve  of  an  ignominious  death  i 
still  the  result  is  quite  as  sad,  when  the  conviction, 
that  such  is  the  fact,  is  felt  at  the  close  of  an  irreli- 
gious life.  I  entreat  you,  beloved  reader,  never  let  the 
principle  of  occasional  abstinence  from  public  wor- 
ship, under  the  plea  of  some  slight  inconvenience,  in- 
fluence either  your  feelings  or  your  conduct.  I  con- 
jure you  to  take  this  stand,  as  you  hope  to  appear 
guiltless  before  the  judgment-seat  of  Christ  of  a  profa- 
nation of  God's  holy  Sabbath.  Nothing  but  positive 
necessity  or  plain  impropriety  should  hinder  your 
presence  in  the  sanctuary,  whenever  the  day  of  rest 
calls  you  to  the  exercise  of  public  worship.  What  a 
grave  satire  is  it  upon  all  pretensions  to  the  Christian 
name,  when  the  customary  visit  to  the  theatre,  or  to 
some  other  place  of  evening  entertainment,  is  made, 
in  a  state  of  health,  or  under  circumstances  of  weath- 
er, which  would  be  deemed  an  ample  apology  for 
leaving  vacant  your  seat  at  church  ! 

2.  But  the  duties  of  public  worship  may  all  be  out- 
wardly attended,  and  yet  the  Sabbath  remain  entirely 
unsanctified.  To  these,  therefore,  must  be  added  the 
duties  of  private  religion.  These  consist  in  serious 
and  habitual  preparation  for  the  public  exercises  of 
the  day  ;  strict  self-examination  ;  acts  of  deep  self- 

# eg. 


CHRISTIAN    SABBATH.  105 

abasement  over  discovered  sin  ;  close  watchfulness 
against  known  infirmities,  and  against  the  intrusion 
of  the  world  into  the  mind  ;  secret  prayer  and  devout 
meditation  on  the  character  and  works  of  God,  on 
the  high  things  of  eternity,  and  especially  on  the  rich 
mercies  of  redemption  ;  careful  study  of  the  divine 
oracles,  particularly  of  those  portions  which  have 
been  explained  in  the  public  exercises  of  the  day  ; 
an  endeavor  thoroughly  to  understand  what  is  reveal- 
ed, and  practically  to  incorporate  what  is  understood 
with  the  moral  affections  and  principles  of  the  soul ; 
in  short,  all  those  secret  exercises  of  the  mind,  which 
are  calculated  to  give  effect  to  the  duties  of  public 
worship,  to  bring  the  soul  to  a  knowledge  of  the  way 
of  salvation,  to  break  the  power  of  its  unholy  affec- 
tions, to  form  and  fortify  it  in  gracious  habits,  and  to 
set  it  forwards  towards  that  perfect  stature  in  holiness, 
which  constitutes  a  perfect  preparation  for  heaven. 

These  duties  of  private  religion  are  of  the  utmost 
importance  to  a  thorough  sanctification  of  the  sacred 
rest.  If  they  were  uniformly  and  devoutly  performed 
by  every  member  of  the  church,  how  soon  would  this 
season  be  changed  from  a  day  of  listless,  heavy  stu- 
pidity, to  a  day  of  sweet  and  refreshing  delights  ! 
And  how  quickly  would  the  interests  of  religion  be 
raised  from  their  ordinarily  low,  motionless  and  dis- 
piriting condition,  to  a  state  of  high  and  heart-cheer- 

# # 


106  LECTURES    ON    THE 

ing  prosperity  !  But,  so  long  as  these  duties  are  ne- 
glected, too  much,  it  is  to  be  feared,  by  Christians  them- 
selves, and  altogether  by  those  who  are  yet  out  of 
Christ,  what  more  can  be  expected  than  that  the  du- 
ties of  public  worship,  even  though  attended  with  the 
utmost  constancy,  will  be  robbed  of  their  appropriate 
blessings  and  delights  ;  the  remaining  intervals  of 
time  be  passed  in  idle  vacancy,  in  worldly  moods  of 
thought,  or  in  sinful  courses  of  action  ;  and  the  souls 
of  multitudes  be  lulled  and  locked  in  those  fatal  slum- 
bers, which  will  convey  them,  amidst  the  dreams  and 
the  hurried  flight  of  time,  into  a  seriously  waking, 
but  sadly  imblest,  eternity  ! 

Let,  then,  the  private  duties  of  religion  occupy 
you  much,  whenevei  this  season  of  spiritual  harvest, 
as  well  as  of  spiritual  rest,  returns.  Engage  in  them 
with  fervency  of  mind.  Be  as  much  as  possible  "  in 
the  Spirit  on  this,  the  Lord's  Day."  And,  while  it 
passes  by,  set  the  whole  current  of  your  thoughts, 
affections  and  wills,  with  all  practicable  steadfastness, 
towards  God  and  heaven. 

In  the  right  performance  of  these  public  and  private 
duties  consists  the  chief  part  of  the  positive  sanctifi- 
cation  of  the  Sabbath  ;  and  to  the  godly  man,  such 
performance  brings  the  chief  part  both  of  the  profit 
and  the  pleasure  of  this  delightful  season.  Bear  in 
mind,  then,  that,  if  you  have  no  real,  heartfelt  delight 

* 


^ c 

CHRISTIAN    SABBATH.  107 

in  these  duties  ;  if  you  esteem  the  performance  of 
them  a  kind  of  tax  on  your  freedom,  and  feel  pleasure 
when  they  have  once  more  passed  by  ;  or  if,  while 
engaged  in  them,  you  are  habitually  spiritless  and 
formal,  and,  when  the  routine  is  finished,  can  con- 
tentedly forget  the  whole  ;  your  hearts  are  assuredly 
not  right  with  God ;  you  have  never  yet  kept  a  Sab- 
bath holy ;  but  are  under  the  guilt  of  as  many  of  its 
profanations  as  you  have  spent  weeks  of  account- 
ability ! 

3.  But  there  is  another  class  of  positive  duties,  for 
which  the  Sabbath,  even  when  properly  sanctified  in 
the  public  and  private  exercises  of  religion,  often  af- 
fords sufficient  leisure.  I  refer  to  works  of  necessity 
and  of  mercy.  For  works  of  pure  necessity,  the  na- 
ture of  the  case  makes  allowance.  For  works  of 
mercy  the  example  of  Christ  aflfords  warrant.  On 
this  part  of  the  subject,  however,  I  shall  make  but 
few  remarks. 

With  regard  to  works  of  necessity,  then,  be  cau- 
tious that  a  selfish  and  a  worldly  heart  do  not  deceive 
you.  "  Set  God  always  before  you  ;"  and  then  be 
sure  you  never  fancy  a  work  necessary  when  it  is 
only  profitable,  or  pleasant. 

But,  as  to  works  of  mercy  ;  whenever  they  come 
in  your  way,  especially  when  they  press  on  your  re- 
ligious  and  benevolent  sympathies,  you  may  freely 


#^ 


■^ 


108 


LECTURES    OX    THE 


perform  tliem  ;  provided,  they  do  not  subtract  from 
the  time  necessary  for  the  great  duties  of  public  and 
private  religion.  Works  of  this  kind  require  not 
much  search.  Enough  will  lie  in  your  way  to  occu- 
py at  least  those  moments  of  the  Sabbath,  which 
might  otherwise  be  spent  in  sin.  If  neither  poor  nor 
sick  call  for  your  religious  charities,  or  your  religious 
counsel,  still  there  are  always,  in  the  Sabbath  School, 
immortal  minds  to  be  instructed  and  saved  ;  in  the 
family  circle,  precious  jewels  to  be  polished  for  a  fu- 
ture crown  of  rejoicing  ;  and  in  every  department  of 
society,  prodigals  in  sin  to  be  reclaimed  to  holiness 
and  God.  And  surely,  if  the  healing  of  a  "  withered 
hand  on  the  Sabbath-day  "  were  an  acceptable  work 
of  mercy  in  the  Saviour,  an  endeavor  to  be  instru- 
mental in  cleansing  a  leprous  soul  on  that  day  will 
prove  acceptable  service  in  a  disciple  of  the  Saviour. 
If,  then,  from  the  faithful  discharge  of  your  public 
and  private  duties,  you  still  find  a  remnant  of  unoccu- 
pied time  on  the  Sabbath,  suffer  it  not  to  lie  waste  on 
your  hands,  so  long  as  you  have  such  interesting  ob- 
jects at  your  doors,  in  the  care  of  which  you  may  fill 
that  time  with  holy  service  and  with  heavenly  de- 
lights. 

II.  But  I  have  said  the  duties  of  the  Sabbath  are 
both  positive  and  negative  ;  or  that  it  requires  not 
only  things  to  be  done,  but  also  things  to  be  avoided. 


* c^ 

CHRISTIAN    SABBATH.  109 

In  these  latter  duties,  we  get  a  fuller  and  a  clearer 
idea  of  that  rest,  which  enters  into  the  nature  of  the 
Sabbath.     Let  us,  for  a  moment,  examine  them. 

1.  The  proper  sanctification  of  the  day,  then,  re- 
quires us  to  abstain  from  the  indulgence  of  impure 
and  worldly  thoughts. 

Voluntary  indulgence  of  such  thoughts  is  totally 
subversive  of  both  the  attainment  and  the  increase  of 
holiness.  How  can  the  Sabbath  be  kept  holy,  how 
can  the  soul  be  either  made,  or  preserved  holy,  so 
long  as  sin  and  the  world  are  permitted  to  thrust 
themselves  into  the  mind  at  the  very  moment  when  it 
is,  if  ever,  most  necessary  that  they  should  be  thrust 
out  ?  The  thoughts  are  the  issues  of  the  soul  itself. 
If  they  are  wrong  on  the  Sabbath,  all  will  be  wrong ; 
no  matter  how  much,  in  outward  seeming,  all  may 
appear  right.  A  sanctified  control  of  the  thoughts, 
like  the  sanctified  government  of  the  tongue,  is  one 
of  the  most  difficult  attainments  in  religion.  Here, 
then,  is  the  very  point,  at  which  to  begin  a  proper 
sanctification  of  the  Sabbath.  Here,  too,  it  is  to  be 
feared,  is  the  very  point  at  which  a  most  awful  failure 
in  duty  begins  to  prevail.  How  many  times,  not  only 
in  the  familiar  relaxations  of  home,  but  even  amidst 
the  solemn  worship  of  the  sanctuary,  do  immortal 
souls  find  their  thoughts  running  rapidly  into  the 
scenes   and   occupations   of   this   lower   world  :  one 

7 

# — ■ »:^ 


^. c^ 

110  LECTURES    ON    THE 

thinking  complacently  of  dress  and  personal  charms ; 
another,  of  visiting  and  rounds  of  amusement ;  an- 
other, of  schemes  for  business  and  prospects  of  gain  ; 
and  another,  of  plans  for  secret  iniquity,  or  designs 
of  open  sin !  What  makes  this  a  deep  profanation 
of  the  Sabbath  is,  partly,  the  voluntary  indulgence  of 
these  unholy  thoughts,  when  they  have  once  entered 
the  mind  ;  but  chiefly,  the  building  up,  in  the  affec- 
tions, during  the  week,  of  those  idols  of  vanity  and 
pleasure,  of  gain  or  of  guilt,  which  strongly  preoccu- 
py, and,  therefore,  on  the  Sabbath,  irresistibly  possess, 
the  thoughts  and  feelings  of  the  soul.  This  evil 
must  be  cut  up  by  the  root,  or  it  will  never  die.  The 
heart  must  be  changed,  and  its  affections  taken  off 
from  mere  personal  beauty,  and  its  ornaments,  from 
earthly  pleasures  and  amusements,  from  worldly  gain 
and  interests.  In  no  other  way  shall  we  be  able  to 
avoid  the  guilt  of  a  repeated  violation  of  one  of  the 
most  important  divine  commands.  The  proper  busi- 
ness and  enjoyments  of  life  can  be  pursued  without 
making  them  idols  of  the  heart ;  while,  for  the  vani- 
ties and  amusements  of  time,  religion  furnishes,  in 
exchange,  a  powerful  overbalance  of  full,  satisfying, 
eternal  pleasures. 

2.  But  thoughts  in  the  heart  are  apt  to  become  lan- 
guage on  the  tongue.  In  the  next  place,  therefore, 
the  proper  sanctification  of  the  Sabbath  requires  us 


# — — 4= 

CHRISTIAN    SABBATH.  Ill 

to  abstain  from  vain  and  worldly  conversation.  This 
is  what  Isaiah  means,  when  he  speaks  of  hallowing 
the  Sabbath  by  "  not  speaking  our  own  words  ;" 
words,  to  which  our  own  wicked  hearts  and  worldly 
interests  would  prompt  us.  And  if,  as  Christ  himself 
declares,  "  for  every  idle  word  that  a  man  speaks,  he 
shall  give  an  account  thereof  at  the  day  of  judgment," 
whatever  the  occasion  on  which  it  be  spoken,  surely 
that  account  must  be  seriously  aggravated  by  indul- 
gence in  vain  and  worldly  conversation  on  the 
Sabbath. 

And  yet,  how  strongly  are  we  exposed,  how  fre- 
quently guilty,  on  this  point !  To  this  breach  of  the 
Sabbath  even  sober-minded  persons  are  often  care- 
lessly led  by  the  slight  associations,  which  exist  be- 
tween some  subjects  partly  serious,  and  others  merely 
moral ;  and  again,  between  these  and  others  purely 
vain  and  worldly.  But  if  the  sober-minded  are  thus 
drawn  into  a  violation  of  the  Sabbath,  into  what  ex- 
tremes of  abuse  will  not  the  giddy  and  thoughtless 
naturally  rush  !  Beware,  then,  dear  reader,  when 
you  begin,  on  the  Sabbath,  to  talk  about  the  sermon, 
or  the  preacher ;  the  deaths,  or  the  accidents  of  the 
week  ;  beware,  lest  you  slide  from  the  preacher  and 
his  subject  into  mere  idle  criticism  upon  style,  man- 
ner, and  attitude  ;  and  from  these,  into  either  praises 
or  invectives,  either  flattery  or  calumny,  heaped  not 


112  LECTURES    ON    THE 

only  on  llie  object  with  which  you  began,  but  also  on 
a  hundred  others,  which  have  been  brought  into  your 
minds.  Beware,  lest,  when  you  begin  with  deaths 
and  accidents,  you  pass,  in  an  unguarded  moment, 
into  the  news  of  the  day ;  and  from  this  again  into 
your  ordinary  pleasures  and  business  ;  into  schemes 
for  amusement,  and  into  calculations  of  gain  ;  into 
debate  upon  politics,  and  into  discourse  about  stocks. 
Beware,  professing  Christian  :  beware,  thoughtless 
children  of  the  world,  lest,  from  remarks  merely 
critical  or  curious,  you  run  into  the  most  flagrant  vio- 
lations of  the  Sabbath,  by  all  that  is  disgusting  in 
frivolity,  and  all  that  is  unholy  in  scandal ;  by  all  that 
is  irritating  in  dispute,  and  all  that  is  dissipating  to 
seriousness  in  worldly  discussion.  Again  I  say ; 
Control  your  thoughts  by  influences  sought  from  the 
sanctuary  above,  that  your  thoughts  may  control  your 
conversation,  in  a  manner  sanctifying  to  the  Sabbath 
below. 

3.  Once  more  :  indulgence  in  impure  and  worldly 
thoughts  and  conversation  on  the  Sabbath  tends  to 
sinful  and  worldly  habits  of  action  on  that  day.  Its 
proper  sanctification,  therefore,  requires  abstinence 
from  every  species  of  sinful  and  secular  occupation. 

That  we  must  abstain,  on  this  day,  from  all  the 
common  business  of  the  week,  bodily  or  mental,  is 
so  plainly  enjoined,  that  I   shall  not   spend  time  in 


■^ 


-* 


CHRISTIAN    SABBATH.  113 

urging  it  on  your  attention.  He,  who,  in  a  Christian 
country,  allowedly  carries  through  the  Sabbath  the 
ordinary  labors  of  the  week,  has  already  prepared 
himself  for  possible  ignominy  and  misery  here,  and 
for  probable  shame  and  fiery  indignation  hereafter. 
There  are,  however,  other  kinds  of  secular  and  sinful 
occupation,  by  which  the  rest  of  the  Sabbath  may  be 
violated  ;  more  creditable,  indeed,  but  not  less  crimi- 
nal, than  open  attention  to  trade,  or  unconcealed  de- 
votion to  the  world.  I  allude  to  travelling  on  busi- 
ness ;  posting  and  settling  accounts  ;  making  bar- 
gains ;  writing  letters  of  business  or  ceremony  ;  vis- 
iting the  Post  Office  or  the  News  Room  ;  reading 
books  that  tend  to  corrupt  or  deaden  religious  princi- 
ple and  feeling  ;  riding  or  walking  for  mere  worldly 
pleasure  or  sport ;  spending  the  day  in  attention  to 
dress,  in  providing  unnecessary  and  expensive  luxu- 
ries for  the  appetite,  or  in  giving  and  receiving  visits 
of  business  and  ceremony.  All  these  modes  of  dis- 
posing of  the  hours  of  the  Sabbath,  though  they  may, 
by  some,  be  esteemed  allowable  and  even  credita- 
ble, are,  nevertheless,  in  God's  esteem,  and  in  the 
eye  of  reason,  as  real  desecrations  of  its  rest  as 
regular  business,  or  a  Sabbath-day's  resort  to  the 
theatre  ! 

On  some  of  these  modes,  not  more  criminal,  but 


4 ^ 


114  LECTURES    ON    THE 

perhaps  more  common,  than  the  rest,  allow  me  to  pass 
a  more  particular  remark. 

The  habit  of  visiting  the  post-office  on  the  Sabbath 
is  an  evident  violation  of  the  fourth  commandment ;  as 
much  so  as  employment  in  the  counting-room  or  at 
the  counter,  in  the  office  or  in  the  workshop.  It  is 
attention  to  the  secular  business  or  pleasures  of  the 
week.  It  tends  to  frustrate  the  great  design  of  the 
Sabbath,  the  promotion  of  holiness  in  the  hearts  of 
men.  It  is,  moreover,  part  of  a  system,  in  which 
government  either  teaches,  or  forces  thousands  and 
tens  of  thousands  of  its  subjects  to  disobey  a  known 
command  of  God.  This  is  itself  a  great  subject. 
We  cannot  here  do  it  justice.  Neither  may  we  pass 
it  entirely  without  remark.  It  is  freely  granted,  then, 
that  government  has  no  right,  under  our  institutions, 
to  compel  men  to  sanctify  the  Sabbath.  But,  then, 
we  contend  most  earnestly,  that  it  has  still  less  right 
to  compel  even  a  portion  of  its  subjects  to  profane  the 
Sabbath.  No  government  has  a  right  to  trample  on  the 
laws  of  God,  or  to  compel  its  subjects  to  violate  them. 
This  however  it  does,  when  it  imperatively  requires  its 
numberless  vehicles  to  run,  its  numberless  offices  to  be 
opened,  its  countless  mails  to  be  assorted,  distributed, 
and  delivered  ;  and  its  myriads  of  servants  to  toil  in 
working  this  immense  machinery  on  the  Lord's  day. 
How,  then,  can  a  Chi'istian  consent  to  bear  a  part  in 

# # 


^ c^ 

CHRISTIAN    SABBATH.  115 

this  legalized  sin  against  God,  by  either  frequenting  the 
post-office  on  the  Sabbath,  or  by  accepting  employ- 
ment under  this  department  of  his  government  ? 
Ought  he  not  to  say,  when  thus  tempted  to  offend, 
"  No,  my  country !  if  in  this  thing  thou  hast  deter- 
mined to  set  at  nought  the  law  of  the  Eternal,  I  must 
here  take  my  stand  ;  and  though  the  humblest  of  thy 
subjects,  must  lift  my  voice  to  testify  against  thee, 
and  to  warn  thee  of  the  consequences  of  thy  guilt." 
To  my  mind,  there  is  evidently  this  twofold  sin  in  the 
habit,  now  in  view,  of  paying  these  Sabbath-day  visits 
to  our  various  marts  of  intelligence ;  it  is  a  secular 
attention  to  our  own  ordinary  business  ;  and  a  partici- 
pation in  the  guilt  which  a  nation  contracts,  when  it 
presumes  to  issue  requisitions  at  war  with  the  com- 
mandments of  God. 

Again  :  the  custom  of  providing  sumptuous  enter- 
tainments, for  either  family  or  friends,  on  the  Lord's 
day,  cannot  but  be  considered  as  utterly  inconsistent 
with  a  due  sanctification  of  the  season.  In  the  first 
place,  it  changes  a  day  of  holy  rest  into  a  day  of  mirth 
and  feast.  In  the  next,  it  compels  those  who  indulge 
in  it,  either  to  leave  their  afternoon's  places  at  church 
vacant,  or  to  fill  them,  after  a  luxurious  dinner,  with  the 
dull  and  heavy  forms  of  the  listless,  the  drowsy,  and  the 
inanimate.     x\nd  finally,  it  obliges  one  part  of  the 

# ^ ^ 


* ^ 

116  LECTURES    ON    THE 

family  habitually  to  remain  at  home  and  provide  deli- 
cacies for  the  dying  bodies  of  the  other,  to  the  neglect 
of  that  substantial,  spiritual  nutriment  necessary  to  the 
well-being  of  their  own  undying  souls.  And  who,  it 
may  be  asked,  has  a  right,  before  God,  to  exact  this 
at  the  hand  of  any  fellow-mortal  ?  Is  heaven  a  dream, 
and  eternity  a  blank,  and  the  soul  a  vapor,  and  salva- 
tion a  vain  conceit,  that  one  man  may  thus  induce  or 
force  his  fellow  man  to  occupy,  in  providing  for  the 
dainty  appetite,  the  very  portion  of  time,  which  God 
has  set  apart  and  consecrated  to  the  work  of  securing 
his  soul's  everlasting  welfare  ?  When — if  the  week 
is  to  be  filled  with  the  cares  and  business  of  the  world, 
and  the  Sabbath  to  be  loaded  with  household  duties 
and  family  festivities — when  is  the  time  to  be  found 
for  repentance  and  seeking  after  God  ?  Where, 
amidst  all  this  crowded  scene  of  days,  and  weeks, 
and  years,  shall  the  soul  of  the  tasked  domestic  find 
one  little,  unoccupied  corner,  into  which  it  may  retire, 
transact  its  concerns  with  God,  and  adjust  itself  for 
its  eternal  state  ?  How,  then,  in  view  of  these  things, 
can  any  family,  in  a  Christian  land,  make  its  domestic 
arrangements  for  the  Sabbath  so  as  to  include  the 
cares  and  convivialities,  of  which  we  have  now  spok- 
en, and  yet  remain  guiltless  of  a  violation  of  this  great 
day  of  the  Lord  ? 


CHRISTIAN    SABBATH.  117 

Once  more  :  the  practice  of  riding  and  walking  for 
mere  pleasure,  and  of  giving  and  receiving  visits  of 
ceremony,  or  otherwise,  on  the  Sabbath,  is  wholly- 
inconsistent  with  a  right  sanctification  of  the  day. 
With  these  things  the  streets  of  our  cities,  the  thor- 
oughfares which  stretch  into  their  vicinity,  and  the 
houses  of  their  coimtless  inhabitants,  are  lamentably 
familiar  ;  and  under  the  influence  of  these,  religion 
languishes,  the  spirit  of  the  Sabbath  sighs,  while  all 
the  means  of  holiness  are,  to  myriads  amongst  us, 
rendered  neutral  and  void. 

It  is  in  these  and  other  Sabbath-day  amusements 
that  vain  and  worldly  thoughts  vent  themselves  in  idle 
and  projfitless  conversation ;  and  that  the  themes  of 
pleasure  and  of  fashion,  or  the  affairs  of  a  family  or  a 
neighborhood,  are  sought  and  discussed  with  eager- 
ness, perhaps  with  acrimony,  in  order  to  pass  what 
would  otherwise  be  a  vacant  and  a  heavy  hour.  The 
leisure  of  the  Sabbath  ought  to  be  spent  in  profitable 
thought  and  self-discipline  ;  in  giving  religious  in- 
struction to  children  or  dependents  ;  in  a  serious  pon- 
dering on  the  words  of  eternal  life,  and  in  endeavoring, 
faithfully  and  spiritually,  to  imbibe  their  power,  and 
thus  to  form  and  fix  both  the  heart  and  the  life  in 
habits  of  holy  feeling  and  action.  But  how  different 
from  all  this  is  the  method  of  spending  the  leisure  of 

n 

-%— ■ 


118  LECTURES    ON    THE 

the  day  now  under  consideration  !  A  more  effectual 
method  of  obliterating  from  the  mind  every  good,  and 
tender,  and  serious  impression,  which  may  have  been 
made  during  the  religious  exercises  of  the  season  ;  a 
more  unfailing  device  for  shutting  all  the  glorious  and 
solemn  things  of  eternity  and  of  heaven  from  the 
thoughts,  as  soon  as  the  doors  of  the  sanctuary  are 
closed  upon  its  worship — could  not  be  devised. 
Those  who  go  from  this  worship  to  the  vain  and  dis- 
sipating scenes  of  pleasure,  or  of  a  visit  and  its  cere- 
monies, do  virtually  say  by  their  actions  :  '•  Away 
from  our  minds,  ye  thoughts  of  God  and  of  eternity  ; 
we  are  afraid  of  becoming  religious  ;  we  are  afraid 
of  being  separated  from  a  gay  and  thoughtless  world  ; 
we  are  not  yet  willing  to  be  fitted  for  a  blessed  and  a 
holy  heaven." 

The  duty  of  abstaining  from  every  species  of  secu- 
lar and  sinful  occupation  of  time  on  the  Sabbath, 
might  be  urged  further.  But  in  stating  the  negative 
duties  of  the  season,  I  have  only  time  for  a  single 
remaining  particular. 

4.  I  mean  the  abstinence  which  a  due  sanctification 
of  the  day  requires  from  indolence. 

The  Sabbath  is  indeed  a  season  of  rest,  but  it  is  of 
holy  rest,  not  of  literal  inaction  of  either  body  or  mind. 
It  is  a  rest  from  all  sinful  engagements,  in  order  to 


ab # 


CHRISTIAx\    SABBATH.  119 

give  time  for  action  in  all  holy  duties,  in  whatever 
can  tend  to  promote  a  holy  regard  for  God,  together 
with  holiness  of  heart  in  man.  "  Remember  the 
Sabbath  day  to  keep  it  holy." 

Some  persons  seem  to  act  on  the  principle,  that,  in 
order  to  avoid  the  violation  of  the  Sabbath,  by  doing, 
saying,  or  thinking  what  is  wrong,  they  had  better 
cease,  so  far  as  is  possible,  from  every  mode  of  being, 
bodily  and  intellectual.  Accordingly,  they  usually 
devote  it  to  sloth  and  idleness.  Their  slumbers  are 
long  in  the  morning,  and  frequent  during  the  day. 
Personal  neatness  and  domestic  order  are  neglected, 
and  sluggish  indolence  is  spread  through  the  family 
scene.  The  house  of  God  stands  unvisited.  The 
Bible  lies  unopened.  Thought  stagnates,  if  it  does 
not  die  ;  and  if  bad  feelings  are  not  awakened,  at 
least  all  good  ones  fall  asleep.  All  this,  however,  is 
odious,  most  offensive  to  God.  It  is  not  to  sanctify, 
but  to  annihilate,  the  Sabbath  ;  to  convert  its  sacred 
rest  into  a  species  of  existence,  in  which  the  powers 
of  the  man  rise  but  little  above  the  functions  of  the 
vegetable  !  He,  and  he  only,  honors  the  Sabbath  to 
acceptance,  who,  during  its  consecrated  hours,  is  "not 
slothful  in  its  proper  business,  but  fervent  in  spirit, 
serving  the  Lord." 

In  concluding  this  part  of  the  subject,  do  you  think, 


%~ 


120  LECTURES    ON    THE 

beloved  reader,  that  the  duties  of  the  Sabbath,  as  now 
enumerated,  require  too  much  at  your  hands,  and  that 
a  day  thus  spent  must  be  an  irksome  and  a  spiritless 
day  ?  Assuredly,  then,  your  decision  is  that  of  vitter 
inexperience.  Try  such  a  course  of  duty.  Try  it  as 
a  Christian  ;  and  you  will  find  the  Sabbath  not  a  wea- 
riness, but  a  delight,  extensively  favorable  to  true 
cheerfulness  and  enjoyment  of  mind.  Your  language 
concerning  it  would  be  that  of  the  Psalmist :  "  I  was 
glad  when  they  said  unto  me,  Let  us  go  up  unto  the 
house  of  the  Lord."  "  How  amiable  are  thy  taberna- 
cles, O  Lord  of  hosts  !  My  soul  longeth,  yea,  even 
fainteth,  for  the  courts  of  the  Lord  ;  my  heart  and  my 
flesh  crieth  out  for  the  living  God."  "  O  God  !  thou 
art  my  God  ;  early  will  I  seek  thee.  My  soul  thirst- 
eth  for  thee,  my  flesh  longeth  for  thee,  in  a  dry  and 
thirsty  land,  where  no  water  is  ;  to  see  thy  power  and 
thy  glory  so  as  I  have  seen  thee  in  the  sanctuary." 
Besides,  while  thus  honoring  the  Lord,  thus  hallowing 
his  Sabbath,  if  he,  in  fulfillment  of  liis  promise,  should 
deliver  you  from  sin,  and  prepare  you  for  an  everlast- 
ing rest  in  his  holy  heavens,  you  would  not  then  think 
the  duties  now  required  either  too  serious  or  too  nu- 
merous. Then  the  young  and  the  gay,  the  man  of 
business  and  of  the  world,  and  the  slave  of  sensuality 
and  sin,  regenerated  and  rendered  holy,  would  rejoice 


* 


CHRISTIAN    SABBATH. 


121 


before  the  Lord  with  solemn  mirth,  for  ever,  over  the 
happy  decision  which  secured  to  them  full  and  per- 
petual glory  above,  at  whatever  sacrifice  of  self,  or 
ease,  or  vanity  below. 


— * 


# 


LE  CTURE    VI. 
EXODUS    XX.    11. 

The  Lord  blessed  the  Sabhalh  day,  and  hallowed  it." 


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VI. 


In  the  Lectures  already  given  on  the  subject  of 
the  text,  I  have  endeavored  to  present  an  idea  of  the 
general  character,  and  the  prominent  duties,  of  the 
Sabbath.  A  foundation  has  thus  been  laid,  on  which 
I  may  stand,  while  urging  reasons,  or  motives  for  a 
due  sanctification  of  the  day.  In  the  present  Lec- 
ture, therefore,  the  principal  benefits  of  the  Sabbath 
shall  be  exhibited,  as  one  of  the  reasons  why  it  should 
be  kept  holy. 

In  the  text,  we  have  the  record  of  the  Father,  that 
he  has  blessed  and  hallowed  the  Sabbath  :  and  in  the 
Gospel,  we  have  the  word  of  the  Son,  that  it  was  thus 
blessed  and  hallowed  for  the  benefit  of  man.  "The 
vSabbath  was  made  for  man,  and  not  man  for  the  Sab- 
bath."    The  institution  has  not  failed  of  its  intended 

# * 


126  LECTURES    ON    THE 

effect.  Designed  for  the  use  of  man,  the  benefits 
Avhich  flow  from  it  are  absokitely  incalculable.  Of 
this,  the  proofs  will  meet  us,  as  we  proceed  in  the 
examination. 

1.  I  mention,  first,  the  benefits  which  flow  from  the 
Rest  of  the  Sabbath,  both  to  men  and  to  beasts  of 
burthen. 

It  was  not  without  weighty  reason  that  the  fourth 
commandment  extended  the  privilege  of  a  seventh  day 
of  Rest  to  men-servants  and  maid-servants,  to  cattle 
and  strangers  in  the  land.  That  rest  is  necessary  both 
to  the  body  and  to  the  mind.  Enlightened  experience 
has  shown  that,  at  least  as  often  as  once  for  every  six 
days  of  toil,  weary  nature  needs  repose.  This  weekly 
suspension  of  the  fatigues  of  life  preA'ents,  in  a  mea- 
sure, what  the  daily  rest  of  sleep  is  found  insufficient 
to  do,  the  inroads  of  exhaustion  on  the  strength  and 
spirits  ;  and  by  the  invigorating  refreshment  which  it 
brings,  adds  a  new  impulse  to  laudable  action  and 
industry  ;  while  industry,  in  its  turn,  is  a  great  pro- 
moter of  health  and  long  life,  two  of  the  most  valued 
blessings  ever  mingled  in  the  cup  of  mere  temporal 
enjoyments.  Taking  in  the  compass  of  their  ordinary 
lives,  both  men  and  beasts  of  burthen  can  perform 
more  labor,  and  to  better  effect,  when  the  stated  rest  of 
the  Sabbath  is  enjoyed,  than  they  can  when  it  is  with- 
held.    This  point  has  been  made  abundantly  clear  by 

4 d^ 


. __^ 

CHRISTIAxX    SABBATH.  127 


tiie  most  careful  observation ;  as  is  attested  by  such 
authors  as  Schoolcraft  and  Drs.  Rush  and  Spurzhcim  ; 
and  by  such  investigators  as  Dr.  Farre  before  the 
British  Parliament.  Moreover,  the  avarice  and  rapa- 
city of  human  natm-e  sometimes  incline  men,  and  even 
parents,  to  tyrannize  over  their  dependents  and  child- 
ren, and  beasts  of  burthen,  by  compelling  them  to 
drudge  incessantly  in  their  service.  From  such  the 
Sabbath  statedly  wrests  the  rod  of  oppression  ;  and 
like  a  presiding  angel  of  mercy,  "  bids  the  oppressed 
go  free,"  and  for  one  seventh  of  their  lives  enjoy  the 
blessings  of  repose  vouchsafed  them  by  a  more  mer- 
ciful Master,  and  a  more  affectionate  Parent. 

2.  The  observance  of  the  Sabbath  is  a  powerful 
promoter  of  the  kind  feelings  and  gentle  manners  of 
refined  and  social  life. 

This  remark  may  not  appear  weighty  to  those,  who 
are  almost  constantly  engaged  in  the  civilities  of  so- 
ciety. But,  taking  into  account  the  most  numerous, 
and,  in  some  respects,  the  most  important,  part  of  the 
population  of  every  country,  its  laborers,  its  agricul- 
turists, and  its  mechanics,  the  remark  will  appear 
entitled  to  serious  consideration.  Those  kind  feel- 
ings and  gentle  manners  are  called  into  exercise 
chiefly  amidst  the  decorums  and  restraints  of  civilized 
life.  They  are  cultivated  by  the  intercourse  of  good 
society.     But,  the  laboring  agriculturist  and  mechanic 


*■ 


128  LECTURES    0]Si     THE 

are  often,  to  a  considerable  extent,  forced  to  lead  a 
kind  of  separate  and  secluded  life ;  and  even  when 
they  are  brought  into  the  intercourse  of  society,  it  is  still 
infrequently,  and  too  often,  under  circumstances  which 
leave  their  better  feelings  and  habits  unimproved. 
Hence,  every  thing  which  brings  them  together  with 
suitable  frequency,  and  under  favorable  circumstances, 
is  so  far,  a  means  by  which  they  are  able  to  realize 
their  share  in  the  blessings  of  civilisation.  Such  a 
means  is  the  Sabbath.  When  properly  observed,  it 
is  a  season  of  social  existence.  It  brings  mankind 
together,  weekly,  in  a  most  pleasing  and  harmonious 
contact,  and  under  the  most  salutary,  yet  gentle  re- 
straints ;  and  thus,  while  it  removes  something  of  the 
harshness  and  rudeness  of  solitary  being,  it  throws, 
exactly  where  needed,  a  good  portion  of  the  decency 
and  decorum  of  society.  These  remarks  are  founded 
not  on  mere  theory,  but  on  sustaining  fact.  Select 
either  a  community,  or  an  individual,  from  the  labor- 
ing classes  of  society,  with  whom  the  neglect  of  the 
Sabbath  has  become  habitual,  and  you  will  generally 
find  a  repulsive  neglect  of  the  tender  and  beautiful 
civilities  of  life. 

This  effect  of  mere  weekly  association  under  pe- 
culiarly salutary  restraints,  is  increased  by  other  and 
more  powerful  causes.  In  the  exercises  of  the  Sab- 
bath the   affections  of  men  are  frequently  addressed 


*- 


CHRISTIAN    SABBATH,  129 

and  brought  within  the  influence  of  all  that  is  subdu- 
ing and  meliorating  in  the  tender  charities  of  a  reli- 
gion, which  breathes  into  the  heart  of  man  the  pure 
spirit  of  heaven.  In  the  tender  sympathies  of  a  social 
worship,  common  sorrows  for  sin  and  common  praises 
for  mercy  are  sent  up,  mingling  with  those  fervent 
strains  of  devotion,  which  "  enter  into  the  ears  of  the 
Lord  of  Sabbaoth,"  the  compassionate  and  benevo- 
lent, as  well  as  just  and  righteous,  Father  of  mankind. 
In  all  this,  it  is  impossible  for  men  to  be  habitually 
associated,  and  yet  to  remain  in  all  respects  unblessed. 
Though  religion  itself,  as  a  right  temper  of  heart 
towards  God,  should  not  be  the  result,  yet  the  severe 
and  rugged  feelings  of  our  nature  must,  more  or  less, 
give  way  to  the  softening,  humanizing  power  of  the 
scene  ;  and  society  will  find  those  who  honor  the 
Sabbath,  more  kind  and  gentle  members  of  the  human 
family,  than  those  who  do  not. 

There  is  another  feature,  too,  in  this  influence  of 
the  Sabbath,  which  deserves  consideration.  Wealth 
and  other  distinctions  lift  men  above  the  natural  level 
of  life.  Poverty  and  obscurity  sink  them  below  it. 
The  former  too  often  beget  a  proud  and  overbearing 
spirit.  The  latter  sometimes  produce  an  abject  and 
desponding  state.  Hence,  the  elevated  need  humility  ; 
and  the  humble,  elevation  :  an  effect,  to  which  the 
proper  observance  of  the  Sabbath  is  decidedly  favora- 


130  LECTURES    ON    THE 


ble,  by  bringing  the  rich  and  the  poor,  the  learned  and 
the  ignorant,  the  prince  and  the  peasant,  upon  one 
common  level  before  that  "  High  and  Lofty  One,"  in 
whose  presence  earthly  distinctions  are  annihilated, 
and  where  they  are  all  addressed  in  the  one  charac- 
ter of  sinners,  with  the  same  voice  of  warning,  and 
in  the  same  language  of  instruction.     Here,  indeed, 
"  the  lofty  looks  of  man  are  humbled,  and  the  haugh- 
tiness of  men  is  bov/ed  down  ;"  and  here,  "  they  of 
low  degree  are  exalted,"  because  "  the   Lord  is  the 
Maker  of  them  all."     The  rich  imbibe  a  meekness, 
which  becomes  their  ornament;   the  poor,  a  self-re- 
spect, which  proves  their  support.     From  this  one 
level,  where  they  all  meet,  the  diflerent  ranks  of  men 
carry  away  a  community  of  feeling,  which  disposes 
them  to  engage  in  the  mutual  offices  of  life  with  more 
kindness  and  condescension  on  the  one  part,  and  with 
more  alacrity  and  respectfulness  on  the  other  ;  and 
thus,  while  the  Sabbath  leaves  undiminished  all  the 
benefits  which  spring  from  distinctions  in  society,  it 
counteracts  and  removes  some,  at  least,  of  their  evils. 
The  benefits  of  the   Sabbath  now  enumerated  are, 
as  in  the  former  case,  varied  and  vast ;  and  they  show 
with  what  minuteness  the  wisdom  of  God  has  adapted 
the  Institution  to  the  good  of  all  men,  at  all  times. 

3.  A  proper  observance  of  the  Sabbath  operates 
favorably  on  intellectual  character. 


■* 


CHRISTIAN    SABBATH.  131 

I  refer  not  now  to  the  benefit,  which  the  mind  re- 
ceives from  the  Rest  of  the  Sabbath,  in  soothing  and 
recruiting  the  excited,  and  often  exhausted,  nerves  of 
the  brain  ;  this  has  been  ah-eady  mentioned  ;  but  to 
one  of  a  more  direct  character.  Instruction  of  what- 
ever kind,  cannot  but  affect  favorably  the  various 
mental  powers.  It  must  expand,  invigorate  and  refine 
them.  Now,  a  proper  observance  of  the  Sabbath 
secures  no  inconsiderable  amount  and  variety  of  in- 
struction and  information.  One  seventh  part  of  the 
ordinary  life  of  man  properly  spent  under  the  teach- 
ings of  the  Sabbath,  would  alone  be  sufficient,  even 
were  other  opportunities  for  instruction  wanting,  to 
raise  him  to  a  valuable  respectability  in  intellectual 
attainment.  Besides,  to  us,  as  moral  and  accountable 
creatures,  the  instructions  of  this  day  are  of  the  most 
salutary  and  necessary  kind.  They  bring  us  to  an 
acquaintance  with  the  being  of  God  and  his  attri- 
butes ;  with  the  providence  of  God  and  his  opera- 
tions ;  with  the  Church  of  God  and  its  institutions  ; 
and  with  the  duty  of  man  and  his  destiny  :  besides 
furnishing  us  with  some  knowledge  of  the  history  and 
antiquities  of  more  than  two-thirds  of  the  past  exist- 
ence of  our  race  ;  including  the  most  of  what  is,  with 
certainty,  known  of  the  entire  national  career  of  the 
Jews,  the  most  interesting  race  of  men  that  has  ever 
appeared. 

8* 
# # 


#- — 

132  LECTURES    ON    THE 

Such  being  the  kind  and  amount  of  information 
secured  by  a  proper  observance  of  the  Sabbath,  its 
favorable  effect  on  intellectual  character  must  be  ap- 
parent. Every  seventh  day,  the  regular  attendant  at 
the  Sanctuary  has  his  mind  occupied  in  receiving 
what,  to  the  great  and  comparatively  uneducated  mass 
of  men,  must  be  considered  valuable  information ; 
and  in  following  out  important,  and  often  interesting, 
trains  of  thought ;  an  exercise  clearly  salutary  and 
perfective  of  his  mental  powers.  But  the  effect  does 
not  stop  here.  The  subjects  discussed  on  the  Sab- 
bath are  calculated  to  seize  and  sustain  attention,  and 
to  incite,  during  the  rest  of  the  week,  to  a  further  pro- 
cess of  thought,  perhaps  to  voluntary  research  ;  thus 
supporting,  not  a  vexatious  and  fatiguing,  but  a  plea- 
sant and  healthful,  action  of  mind  during  a  still  greater 
portion  of  life.  And  besides  all  this,  there  is  a  favor- 
able effect  produced  on  public  taste  and  sentiment, 
by  many  of  the  instructions  given  on  the  Sabbath, 
considered  as  merely  literary  productions.  This  influ- 
ence is  of  no  inconsiderable  importance,  when  exerted 
on  those  classes  of  society,  which  do  not  come  within 
the  correcting  and  improving  power  of  higher  mental 
culture. 

From  these  circumstances,  we  see  in  part,  why  it 
is  that  those  countries,  in  which  the  Sabbath  is  duly 
observed,  maintain,   among  the    common    classes,  a 

n, ___ ^ 


CHRISTIAN    SABBATH.  133 

decided  intellectual  superiority  over  those  in  which  it 
is  habitually  profaned  ;  why  it  is  that  the  individuals 
of  the  former  exhibit  so  much  stronger  traces  of 
thought,  research  and  reflection,  and  so  much  less 
repulsive  proofs  of  vitiated  taste  and  neglected  minds, 
than  the  individuals  of  the  latter.  The  valuable  in- 
structions of  the  Sabbath  tend  to  elevate  mankind 
towards  all  that  is  dignified  and  delightful  in  the  high 
and  refined  enjoyments  of  taste  and  intellect. 

4.  A  due  observance  of  the  Sabbath  tends  to  form 
and  sustain  in  the  public  mind  an  enlightened  moral 
conscience,  and  a  purified  moral  principle,  of  incalcu- 
lable importance  to  society. 

Deprave  the  public  moral  conscience  and  princi- 
ple, and  you  unsettle  all  social  institutions,  and  leave 
them  to  totter  and  fall  amidst  the  whirlwinds  of  pas- 
sion and  the  floods  of  crime.  Correct,  refine  and  con- 
firm that  moral  conscience  and  principle,  and  you  place, 
on  its  only  permanent  foundation,  that  noble  fabric 
of  neighborhood,  society  and  government,  in  which 
virtue,  good  order  and  peace  will  permanently  dwell. 
These  points  being  incontestible,  it  needs  not  argu- 
ment to  prove,  still  further,  that  a  race,  composed  of 
such  depraved  beings  as  man,  has  a  strong  tendency 
to  a  depraved  state  of  the  public  moral  conscience  and 
principle  ;  and  that  powerful  and  frequent  efforts  are 
required  to  counteract  that  tendency,  to  throw  a  new 

8t 
* 


_C§3 

134  LECTURES    ON    THE 

and  quickened  moral  life  into  the  conscientious  feel- 
ings and  principles  of  men,  and  to  maintain  that  life, 
sensitive  and  undecaying,  amidst  all  the  deadening 
influences  of  self  and  of  sin. 

Here,  again,  the  due  observance  of  the  Sabbath 
comes  in  and  furnishes  precisely  that  kind  and  degree 
of  influence,  which  are  required.  The  sacred  char- 
acter, in  vi^hich  it  stands  invested,  and  the  sacred 
feelings  with  which,  in  a  well  ordered  society,  it  is 
regarded,  do,  of  themselves,  give  it  a  powerful  check 
on  the  public  conscience,  and  a  most  salutary  influ- 
ence on  public  principle.  This  character  of  the  Sab- 
bath erects  around  society  a  beautiful  as  well  as  for- 
midable bulwark,  which  restrains  within  the  limits  of 
peace  and  justice  multitudes,  who  would  otherwise 
transcend  them  ;  and  through  which  few  habitually 
break,  save  the  openly  shameless  and  licentious. 

The  peculiar  exercises,  which  are  connected  with 
the  observance  of  the  Sabbath,  strengthen  still  further 
this  public  safeguard  of  virtue  and  good  order.  The 
assemblies  convened  for  public  worship,  are  brought 
into  a  consecrated  atmosphere,  and  their  minds  sur- 
rounded with  all  that  is  salutary  and  quickening  in 
the  presence  of  holy  devotion.  They  are  addressed, 
too,  on  subjects  of  the  most  powerful  and  heart-moving 
interest.  In  order  to  give  the  public  conscience  a 
quick,  discerning  eye,  and  to  pour  upon  it  the  only 


#• 


*- 


-# 

CHRISTIAN    SABBATH.  135 


Steady  and  unerring  light,  that  of  divine  truth,  the 
fixed  and  eternal  distinctions  between  moral  and  re- 
ligious right  and  wrong,  are  clearly  and  strongly 
defined  ;  not  only  in  the  case  of  those  which  are 
broad  and  palpable,  but  also  in  the  case  of  those  which 
are  minute  and  delicate;  so  that  men,  if  they  will, 
may  walk  with  safety  through  even  those  regions  of 
action  where  the  separating  grounds  between  right 
and  wrong  are  most  narrow.  Moreover,  to  give  public 
principle  enduring  strength  and  stability,  the  im- 
mense benefits  attendant  on  right  action,  and  the 
boundless  evils  entailed  upon  wrong,  are  earnestly 
stated  and  enforced ;  and  men  are  urged  to  duty  by 
all  that  is  tender  and  affecting,  as  well  as  by  all 
that  is  powerful  and  alarming,  in  the  motives  drawn 
from  the  constant  presence  of  a  heart-searching  God, 
from  the  solemnities  of  a  future  judgment,  and  from 
the  unutterable  realities  of  eternal  happiness,  or  eter- 
nal misery,  of  heaven,  or  hell ! 

Another  circumstance  still  gives  to  a  duly  observed 
Sabbath  a  most  salutary  control  over  public  moral 
conscience  and  principle ;  the  regularity  and  ac- 
cessibility, with  which  its  exercises  and  instructions 
recur.  Men  are  not  now,  as  the  heathen  were,  obliged 
to  travel  to  foreign  lands,  and  to  visit  distant  schools 
of  philosophy,  in  order  to  discover,  through  a  dubious 
light,  whereabouts  lie  the  boundaries  between  rio-ht 

^ 1 __ ^ 


•# 


C^-___ ^ 

136  LECTURES    ON    THE 


and  wrong.  Nor  are  they  compelled  to  devote  any 
separate  and  considerable  portion  of  their  lives  to  the 
study  of  a  theory  of  morals  which,  after  all,  they 
would  seldom  be  called  to  practise.  But  the  instruc- 
tions, which  they  require,  are  brought  to  them,  almost 
carried  round  to  their  very  doors,  embodied  in  the 
clearest  light,  based  on  the  highest  authority,  and 
enforced  by  the  most  moving  sanctions.  They  fall  in 
with  those  very  seasons,  which  nature  itself  requires 
for  refreshment,  and  which  experience  proves  favora- 
ble to  interest.  They  require  less  trouble  and  less 
expense  than  many  of  the  most  useless  pleasures  of 
the  world.  Above  all,  they  return  with  a  frequency, 
and  freshness,  and  life,  which  prevent  the  mind  from 
losing  its  salutary  impressions,  and  the  conscience 
from  falling  into  sear  stupidity  ;  and  which  cherish 
and  maintain  and  circulate  throughout  the  public  body, 
a  vitality  and  tenderness  and  permanency  of  moral 
feeling  and  principle,  which  furnish  it  with  its  best 
health  and  vigor. 

Do  these  remarks  need  confirmation  from  fact? 
It  maybe  brought  from  a  thousand  sources.  But  from 
one  only  can  I  draw  at  present. 

In  one  of  our  cities,  some  time  since,  the  Sabbath 
was  openly  neglected  and  generally  profaned.  Few 
sanctuaries  had  been  erected  and  fewer  still  frequent- 
ed.    To  an  alarming  extent  the  worship  of  God  was 


* _— _»_ ^ 


* _c^ 

CHRISTIAN    SABBATH.  137 

unknown,  and  the  sound  of  the  Gospel  unheard.  In 
that  city,  were  taken,  in  one  year,  eight  licenses  for 
gaming  houses,  at  a  cost  of  $33,000  ;  while  the  nett 
income  of  the  houses  exceeded  ^174,000.  This 
whole  sum,  too,  was  gained  on  one  side,  and  lost  on 
another,  amidst  frequent  occurrences  of  riot,  intoxica- 
tion and  despair.*  Now,  what  must  be  the  state  of 
public  moral  conscience  to  require  or  even  to  tolerate, 
by  municipal  regulations,  such  establishments  as 
these  ?  On  what  principle  must  a  vast  amount  of 
property  be  acquired,  an^  with  what  feelings  and  ef- 
fect must  it  be  expended  ?  On  what  footing  of  purity, 
integrity  and  justice,  must  a  great  share  of  the  mutual 
intercourse  and  business  of  society  rest  ?  Or  what 
barrier  is  there  erected  against  the  rising  floods  of 
dissipation  and  crime,  confusion  and  misrule  ?  Not 
the  barrier  of  a  regularly  observed  and  well  sanctified 
Sabbath,  clothed  in  all  its  holy  associations,  and  ope- 
rating with  all  its  life-giving  influences.  It  is  by  the 
abuse  of  this  institution  that  much  of  the  extreme  cor- 
ruption of  pubhc  morals  has  been  introduced  ;  and  it 
is  only  by  completing,  among  other  things  begun,  a 
general  and  due  observance  of  the  Sabbath,  that  the 


•  See  New  York  Spectator,  for   1827,  I  think,  just  after 
which  these  Lectures  were  first  written. 


#- 


' _ #> 

138  LECTURES    ON    THE 

ordinary  measure  of  moral  strength  and  purity  can  be 
infused  into  the  public  mind. 

5.  The  proper  observance  of  the  Sabbath  is  a  chief 
means  in  the  conversion  of  men,  and  in  the  promotion 
of  that  "  holiness  without  which  no  man  shall  see  the 
Lord."  Here  the  benefits  of  the  Sabbath  rise  at  once 
into  vast  magnitude. 

In  passing  over  the  ascending  scale  of  benefits, 
which  flow  from  a  well  sanctified  Sabbath,  we  have 
been  like  travellers,  gradually  approaching  a  tall 
mountain,  whose  ascent  over  beautiful  fields,  though 
constant,  is  yet  not  steep.  Here,  however,  we  reach 
a  point,  at  which  the  acclivity  becomes  more  abrupt, 
and  like  those  travellers,  we  see  the  mountain  swell- 
ing more  toweringly  and  more  steeply  towards  heaven. 
The  proper  observance  of  the  Sabbath  is  a  chief 
means  in  securing  the  salvation  of  souls. 

It  is  a  chief  means  to  this  end  ;  because,  as  I  shall 
hereafter  show,  all  the  other  means  of  grace,  which 
now  operate  so  perceptibly  and  vigorously,  depend 
largely  for  their  use,  if  not  for  their  existence,  on  this 
one  institution,  the  Sabbath.  For  the  present,  I 
merely  remark,  that  everything  connected  with  the 
proper  observance  of  this  day  is  specially  intended 
and  happily  calculated,  to  secure  the  conversion  of 
men  and  the  cultivation  of  holiness.  The  control 
which  the  institution,  when  generally  sanctified,  ex- 


^- 


<«- 


CHRISTIAN    SABBATH.  139 


erts  over  the  public  moral  conscience,  has  a  strong 
tendency  to  bring  men  statedly  to  pause,  and  reflect 
on  their  ways.  Attendance  on  all  the  solemn  rites 
of  public  worship  and  sacraments,  brings  them,  at 
least,  within  the  action  of  their  social  sympathies, 
and  prepares  them  for  the  great  scriptural  change. 
Attention  to  faithful  and  affectionate  appeals  from 
"  the  ministry  of  Reconciliation,"  declaring  to  them 
their  sin,  and  beseeching  them,  for  the  sake  of  the 
Crucified,  to  repent  and  turn  and  live,  alarms  their 
consciences,  awakens  inquiry,  and  advances  the 
change  towards  its  completion.  While  the  gracious 
influences  of  the  Holy  Spirit,  "  dropping  as  the  rain," 
and  "  distilling  as  the  dew,"  crown  the  work,  and 
perfect  the  renewed  in  heart  in  all  holiness  and  god- 
liness of  living.  Without  this  change  in  all  the  moral 
tendencies  of  his  nature,  wrought  by  those  means 
which  God  brings  into  operation  on  this  his  own  holy 
day,  leading  to  faith  in  Christ  and  to  salvation  by 
grace,  man  would  remain  perpetually  under  condem- 
nation, spiritually  "  dead  in  trespasses  and  sins." 

Estimate,  then,  the  benefits  which  are  here  secured 
by  the  observance  of  the  Sabbath.  Run  your  eye 
along  the  line  of  past  ages,  from  the  commencement 
to  the  present  hour ;  and  mark  the  various  times  and 
countries,  which  have  witnessed  its  exemplary  sanc- 
tification.     Gather  into  your  thoughts  the  whole  of 


-c^ 


140  LECTURES    ON    THE 

that  vast  multitude,  who,  on  this  day,  have  been 
brought  to  a  knowledge  and  sense  of  their  sins  ;  to 
repentance  and  faith  in  Christ,  either  as  a  Saviour  to 
come,  or  as  a  Saviour  already  exhibited  on  the  cross  ; 
and  to  sanctification  of  heart  and  holiness  of  life  by 
the  gracious  influences  of  the  Spirit ;  and  who,  "  being 
justified  by  faith,  have  obtained  peace  with  God, 
through  Jesus  Christ  our  Lord,"  and  are  now  removed 
beyond  the  vicissitudes  of  this  life  to  mansions  of 
heavenly  rest  and  glory.  Think  of  the  mighty  moral 
influence,  which  this  host  of  the  redeemed  have  em- 
bodied in  the  example  of  their  lives,  thrown  on  the  mass 
of  sin  and  misery  around  them,  on  government  and 
on  society,  and  left  to  operate  there  in  a  succession 
of  purifying  and  peaceful  and  blessed  results,  to  the 
end  of  time.  Think,  too,  of  the  happy,  heavenly 
hours,  which  they  have  spent  on  the  Sabbath,  and  in 
the  Sanctuary ;  how  often  they  have  gathered  there 
around  a  mercy-seat,  and  lifted  up  their  souls  in  the 
calm,  delightful  exercises  of  prayer  and  praise  ;  and 
how  often  God  has  graciously  met  them  there,  con- 
firmed them  in  his  covenant,  made  his  promises  pre- 
cious, and  rendered  his  word  and  ordinances  quick- 
ening, refreshing  and  comforting  to  their  spirits. 
Think,  finally,  from  what  toil  and  sufljering  and  tears 
in  this  life  they  have  been  released,  and  of  the  rest 
and  joy  on  high,  which  they  are  now  receiving,  and 


_^ 

CHRISTIAN    SABBATH.  141 


will  for  ever  continue  to  receive,  as  the  fruit  in  a  great 
measure  of  the  precious  seed  sown  on  this  holy  day. 
And  then,  from  all  these  considerations,  collect  and 
sum  up,  if  you  can,  the  entire  amount  of  benefit  se- 
cured by  the  observance  of  the  Sabbath,  in  the  con- 
version  of  men  and  in  the  promotion  of  holiness. 

6.  Finally  :  the  regular  and  perpetual  observance 
of  the  Sabbath  is  the  main  instrument,  which  is  to 
preserve  in  existence  and  operation  a  knowledge  of 
the  true  Religion  and  of  the  Name  and  worship  of 
the  true  God. 

Here,  the  benefits  of  the  Sabbath  rise,  at  once,  into 
illimitable  height,  as  well  as  into  overpowering  mag- 
nitude. The  ascent  before  us  becomes  precipitous  ; 
the  mountain  springs  suddenly  up  ;  and  its  pinnacle 
is  lost  from  view  in  the  light  of  the  upper  world. 

It  is  plain,  that,  great  as  is  the  moral  influence  of 
the  Sabbath,  and  many  as  it  has  been  a  means  of 
gathering  into  the  fold  of  Christ,  yet  with  all  the  author- 
ity in  which  God  has  clothed  it  as  a  divine  institution, 
and  all  the  sacred  feeling  with  which  it  is  associated 
in  the  minds  of  Christians,  it  still  leaves  a  majority 
of  those,  amongst  whom  it  exists,  destitute  of  the 
power,  and  regardless  of  the  claims,  of  religion  ;  and 
many  of  this  majority  either  careless  neglecters  or 
open  contemners,  of  the  Sabbath  itself.  Self-love, 
acting  on  the  interests,  the  pleasures,  and  the  honors 

4 ^ 


142  LECTURES    ON    THE 

of  the  world,  has  fortified  them  so  strongly  in  sin,  that 
even  this  potent  engine  of  divine  contrivance  has 
failed  to  dislodge  them  from  their  works.  They  live 
almost  as  though  there  were  no  God,  no  religion. 
What,  then,  would  be  the  state  of  our  world  if  the 
Sabbath,  as  a  divine  institution,  were  once  abolished  ? 
From  all  Christendom  would  be  gradually  and  finally 
banished  a  knowledge  of  the  true  religion  and  the 
worship  of  the  true  God  ! 

It  is  vain  to  sa}^  that,  in  the  absence  of  the  Sab- 
bath, expediency  and  the  necessity  of  the  case  would 
lead  men  to  establish  a  stated  day,  and  to  devote  it 
to  the  same  objects,  which  the  Sabbath  now  contem- 
plates. For  if  avarice,  rapacity  and  the  love  of  plea- 
sure can  influence  such  multitudes  to  break  through 
the  obligations  of  a  divine  institution,  it  is  plain  that 
a  mere  human  appointment  would  not  oppose  against 
those  passions  the  slightest  barrier,  but,  in  their  over- 
whelming torrent,  would  be  utterly  swept  away  and 
lost.  One  would  object  to  the  particular  day  selected  ; 
another,  to  the  frequency  of  its  recurrence  ;  and 
another  to  the  necessity  of  any  such  appointment  at 
all.  The  result  would  be,  that  not  even  a  feeble  hu- 
man substitute  for  the  Sabbath  would  exist.  Then 
would  follow  the  rapid  decline  of  religious  feeling  and 
principle  ;  accompanied  by  the  equally  rapid  fall  of 
those  benevolent,  evangelical  operations,  which  that 


.c^ 


<#= -^ 

CHRISTIAN    SABBATH.  143 

religious  feeling  and  principle  now  sustain  ;  and  fol- 
lowed at  last  by  the  extinction  of  the  true  religion 
and  of  the  knowledge  of  the  true  God  from  the  hu- 
man mind  ? 

Yes  ;  abolish  the  Sabbath,  and  you  obliterate  from 
the  soul  that  crowd  of  delightful,  holy  and  sanctifying 
associations,  which  now  cluster  around  the  peaceful 
day,  and  throw  into  its  evening  meditations,  and  on 
the  memory  of  its  scenes,  the  godly  man's  fairest 
type  and  brightest  anticipations  of  his  rest  in  heaven. 
Abolish  the  Sabbath,  and  the  ordinances  of  grace 
close  their  channels  and  cease  to  bless  ;  the  sound  of 
social  and  public  prayer  is  hushed  ;  and  the  authorita- 
tive publication  of  God's  Word  sends  no  ray  of  light, 
no  arrow  of  truth,  into  the  darkened  sinner's  heart. 
Abolish  the  Sabbath,  and  the  blooming  promises  of 
the  Sabbath  School  are  blasted,  the  minds  of  its  myri- 
ads of  young  immortals  revert  again  to  untaught,  un- 
blessed ignorance  and  sin  :  asylums  and  hospitals, 
those  offsprings  of  Christianity,  fall  into  ruins  ;  and 
the  blind,  and  deaf,  and  dumb,  the  diseased,  and  lame, 
and  lunatic,  wander  the  earth  once  more,  with  scarce 
a  gift  from  charity ;  while  institutions  for  the  spread 
of  the  Gospel  through  Tracts,  and  Bibles,  and  Mis- 
sionaries of  the  Cross,  perish,  with  the  zeal  that  now 
supports  them,  from  the  Church  of  Christ ;  and  the 
dark  clouds  of  error,  superstition  and  blood,  which  we 


# 

144  LECTURES    ON    THE 

now  see  rolling  away  from  heathen  lands,  settle  back 
again  to  drench  those  lands  in  misery.  Abolish  the 
Sabbath,  and  how  shall  I  finish  the  picture  ?  Man 
forgets  or  denies  his  God ;  the  Bible  is  burnt  amidst 
the  orgies  of  blasphemy  ;  religion  is  banished  from 
earth  to  heaven ;  and  human  society  either  reverts 
to  the  barbarism  of  idolatry,  in  which  the  soul,  ren- 
dered almost  irrational,  offers  its  prayers  and  praises, 
bows  down  in  blind  adoration,  and  presents  its  sacri- 
fices and  human  victims  and  spoils  of  chastity,  to 
molten  images,  and  reptiles  and  devils  ;  or  falls  back 
upon  that  state  of  civil  anarchy  and  confusion,  in  which, 
though  the  light  of  science  and  philosophy  may  shine, 
yet  the  light  of  heavenly  truth  is  extinguished,  and 
the  wild  passions  of  men  let  loose,  while  crime  and 
bloodshed  and  war  shake  thrones  and  kingdoms,  and 
confound  the  elements  of  society  in  one  wide  waste 
of  moral  chaos  ! 

All  this  is  not  bare  conjecture.  The  world  has 
already  looked  with  the  eye  of  sober  experience  on  a 
great  part  of  the  scene,  as  connected  with  a  temporary 
abolition  of  the  Sabbath  near  the  beginning  of  the 
French  Revolution,  yet  fresh  in  the  memory  of  living 
multitudes.  That  abolition  was  not,  indeed,  the  sin- 
gle cause  of  all  the  atrocities  which  followed.  But 
the  Sabbath  was  one  of  the  great  barriers,  which  stood 
in  the  way  of  their  furious  outbursting ;  and  it  must 


-^ 


* ■ ■^^ 

CHRISTIAN    SABBATH.  145 


needs  be  swept  down  before  the  floods  of  irreligion, 
impiety  and  civilized  butchery  could  rush,  unopposed, 
through  the  land.  And  if  its  abolition  had  become 
both  universal  and  perpetual,  nothing  could  have  saved 
the  human  race  from  all  that  has  been  described,  but 
as  plain  a  miracle  as  that,  in  which  "  the  sun  stood 
still  upon  Gibeon,  and  the  moon  in  the  Valley  of 
Ajalon  !" 

The  Sabbath,  in  the  sanctions  of  its  divine  author- 
ity, and  in  the  influence  of  its  stated  sanctiflcation,  is 
one  of  the  main  props  that  uphold  the  existence  of 
the  true  religion,  and  of  a  knowledge  of  the  true  God  ; 
that  sustain  a  good  public  moral  conscience  ;  and  that 
support  the  broad  and  lofty  fabric  of  human  society  and 
of  civil  government.  I'o  the  Church  of  Christ  the 
Sabbath  is  an  Ararat  amidst  a  deluge  of  sin.  So  long 
as  it  stands  unmoved,  the  ark  of  the  Christian's  hope 
rests  in  safety  on  its  top,  bearing  high  the  families  of 
the  faithful  above  the  v/asting  flood,  and  preserving 
them  for  a  renovated  world  in  eternity.  And  to  the 
whole  race  of  man,  it  is  a  Bethel  on  the  plains  of 
Canaan.  It  opens  to  them  not  only  "  the  House  of 
God,"  but  also  the  gate  of  heaven.  Annihilate  the 
Sabbath,  and  that  gate  is  shut.  The  influences  of 
God,  like  angels  of  mercy,  no  longer  ascend  and  de- 
scend to  comfort  and  to  bless  his  creatures. 

Would  God,  then,  that  this  subject  could  be  im- 
9 


-c^ 


146  LECTURES    ON    THE 

pressed,  in  all  its  solemnity  and  power,  on  the  hearts 
of  all  orders  of  men ;  upon  rulers  and  subjects,  upon 
high  and  low,  upon  rich  and  poor.  The  result  would 
be  peace,  prosperity  and  permanency  to  all  the  insti- 
tutions of  our  country,  civil  and  religious.  A  day, 
bright  with  hope,  would  dawn  on  the  world.  And 
the  example  of  statesmen,  of  philosophers,  and  of 
humbler  Christians,  would  make  the  Sabbath  what  it 
was  designed  to  be,  and  from  its  blessed  influences 
draw  down  millenial  rest  and  glory  upon  man ! 

To  you,  dear  reader,  I  can  only  add,  at  present. 
Revere  the  Sabbath.  Make  it,  in  thought,  word  and 
deed,  a  holy  day  ;  and  cherish  it  in  the  best  affections 
of  your  heart  as  you  would  your  last,  bright  hope  of 
heaven. 


c^- 


-# 


# .^ 


LECTURE    VII. 


NEHEMIAH    XIII.    17,    18. 


"  What  evil  thing  is  this  that  ye  do,  and  profane  the  Sabbath 
day  ?  Did  not  your  fathers  thus,  and  did  not  our  God 
bring  all  this  evil  upon  us,  and  upon  this  city  ?  Yet  ye 
bring  more  wrath  upon  Israel  by  profaning  the  Sabbath." 


#- 


-cp 


Vlli 


My  great  object  in  these  Lectures  has,  from  the 
first,  been,  to  recommend  a  due  observance  of  the 
Sabbath.  The  benefits  which,  in  the  last  Lecture, 
were  seen  to  flow  from  it,  are  alone  of  such  nature 
and  extent,  that  a  right  consideration  of  them  must  at 
least  prevent  the  open  and  habitual  violation  of  the 
day.  Philosophers,  statesmen,  and  even  mere  men 
of  the  world,  cannot  but  respect  and  outwardly  ob- 
serve the  Sabbath,  so  soon  as  they  have  once  ade- 
quately comprehended  its  immense  importance. 

But,  a  right  sanctification  of  the  day  requires 
something  more  than  outward  respect  and  observance. 
It  requires  an  inward  and  pious  regard,  and  an  ap- 
propriation of  the  day  to  its  proper  duties,  from  the 
influence  of  relioious  conscience.     To  this  none  can 


*- 


-* 


<#— — 

150  LECTURES    ON    THE 

be  brought,  unless  convinced,  not  only  of  tlie  vast  im- 
portance of  the  Sabbath,  but  also  of  the  peculiar  sin 
of  its  violation. 

That  the  violation  of  the  Sabbath  is  peculiarly  sin- 
ful, it  can  hardly  be  necessary,  at  this  point  of  the  dis- 
cussion, to  prove.  It  follows  from  the  fact  that  God 
has  enjoined  the  sanctification  of  the  day ;  and  that, 
wherever  the  existence  of  the  institution  has  been 
known,  he  has  repeatedly  visited  both  its  neglect 
and  its  abuse  with  conspicuous  judgments.  It  was, 
principally,  for  a  long  series  of  such  neglect  and  abuse 
that  the  judgment  of  the  Babylonish  captivity  fell  upon 
the  whole  Jewish  people.  God  had  given  them  his 
Sabbaths,  and  they  had  profaned  them.  This  was  not 
forgotten.  The  Jews  were  plunged  defenceless  into 
the  midst  of  their  enemies ;  and  their  desolate,  un- 
peopled country,  was  left  to  enjoy  the  rest  of  which  it 
had  been  sacrilegiously  deprived.  (See  2d  Chron. 
xxxvi.  21  ;  comp.  Lev.  xxvi.  34,  35,  43.)  Then  for 
seventy  years  the  Holy  Land  kept  to  the  Lord  its 
solemn,  solitary  Sabbath ;  while  its  hapless  tribes 
were  in  distant  bondage,  weeping  in  lowly  posture  by 
the  rivers  of  Babylon,  hanging  their  harps  on  the  wil- 
lows there,  and,  in  reply  to  the  taunts  of  those  who 
wasted  them,  sending  up  their  piteous  wail  to  heaven. 

To  this  fact  and  its  cause  Nehemiah  referred  in  the 
text.     He  had  been  instrumental  in  restoring  the  Jews 


# # 


CHRISTIAN    SABBATH.  151 

to  their  country,  and  in  rebuilding  their  city  and  temple. 
After  the  completion  of  these  great  works,  and  the  for- 
mal restoration  of  the  worship  of  God  to  its  ancient 
seat,  his  zealous  heart  was  almost  broken  when  he  saw 
his  people  once  more  relapsing  into  an  abuse  of  the 
Sabbath  ;  that  very  sin  for  which  they  had  just  been 
so  terribly  chastised.  "  Then  he  contended  with  the 
nobles  of  Judah,  and  said  unto  them  ;  What  evil  thing 
is  this  that  ye  do,  and  profane  the  Sabbath  day  1  Did 
not  your  fathers  thus  ;  and  did  not  God  bring  all  this 
evil  upon  us  and  upon  this  city  ?  Yet  ye  bring  more 
wrath  upon  Israel  by  profaning  the  Sabbath." 

Nor  is  the  Babylonish  captivity  the  only  judgment, 
which  has  visited  the  violation  of  the  Sabbath.  In 
numberless  other  instances,  has  the  displeasure  of 
God  fallen  on  the  profanation  of  his  holy  day.  Does 
it  not  follow  then,  both  from  the  express  command  to 
hallow  the  Sabbath,  and  from  the  punishments  which 
have  been  inflicted  on  a  transgression  of  this  com- 
mand, that  such  transgression  is  exceedingly  sinful  ? 
To  admit  this,  however,  and  to  feel  it,  are  two  dis- 
tinct things.  A  mere  admission  of  its  sinfulness  is 
easily  reconciled  with  a  continuance  of  the  sin.  But 
a  sense  of  it  will  produce  repentance,  and  thus  secure 
the  true  sanctification  of  the  Sabbath.  If  then,  the 
view  which  has  thus  far  been  taken  of  the  origin  and 
design,  the  duties  and  benefits  of  the  Sabbath,  should 

I  9t 

* * 


152  LECTURES    ON    THE 

produce  no  other  effect  tlian  mere  esteem  and  outward 
observance  of  the  day ;  ahhough  even  this  would 
prove  a  blessing  too  great  for  calculation,  yet  I  should 
feel  as  though  my  chief  object  were  still  unattained  ; 
as  though  a  valuable  safeguard  had  been  thrown 
around  your  temporal  interests  ;  but  still,  as  though 
your  eternal  welfare  had  been  left  insecure  and  in 
jeopardy. 

Supposing,  then,  that  the  sinfulness  of  violating  the 
Sabbath  will  be  generally  admitted,  let  us,  in  order  to 
a  proper  sense  of  the  same,  proceed  to  examine  some 
of  the  circumstances  by  which  it  is  aggravated. 

1.  First,  then,  the  sin  of  Sabbath-breaking  is  com- 
mitted in  disregard  of  the  solemn  character,  which 
God  has  been  pleased  to  throw  around  the  Sabbath. 

At  the  moment,  when  in  the  order  of  the  Divine 
ways,  God  said  to  material  things,  "  Begin,"  he  com- 
menced his  great  work  of  Creation.  Under  the  efforts 
of  Almighty  power,  the  realms  of  darkness  filled  with 
the  elements  of  things,  formless,  confused,  chaotic. 
He  spake  to  light,  and  it  shone  forth,  disclosing  the 
wondrous  work.  His  informing  Spirit  brooded  over 
the  deep  of  matter,  and  it  took  its  shapes.  The  wa- 
ters assembled.  The  dry  land  appeared.  The  firma- 
ment rose.  The  sun,  moon,  and  stars,  began  their 
rounds.  All  things  were  clothed  with  beauty,  filled 
with  life,  and  wrought  to  action.     At  last,  man  stood 

* ^ # 


CHRISTIAN    SABBATH.  153 


up  m  the  image  of  God,  to  survey,  admire,  and  praise 
the  glorious  scene  ;  and  the  Creator  himself,  looking 
down  upon  the  whole,  smiled  approvingly  on  his 
work,  and  pronounced  it  "very  good."  Thus  six 
primordial  days  passed.  At  the  commencement  of 
the  seventh,  God  entered  on  his  rest;  and  "God 
blessed  the  seventh  day  and  sanctified  it."  "  The 
morning  Stars  sang  together,  and  all  the  sons  of  God 
shouted  for  joy."  For  then  the  fresh  and  blooming 
Earth  first  felt  the  step  of  newly-measured  Time  ; 
then,  in  hope  of  an  eternal  rest  in  heaven,  a  new  race' 
was  created  ;  and, then,  as  type  of  that  eternal  rest, 
the  Sabbath  was  'set  apart  and  hallowed.  It  was  a' 
solemn  day  ;  a  day  of  holy  rest  and  of  holy  joy. 

But  man  soon  sinned,  and  God  as  soon  disclosed 
his  purposes  of  grace.  The  redeeming  Seed  was 
promised  ;  and,  in  faith  of  his  future  advent,  the  altar 
was  erected  and  the  sacrifice  begun.  Meanwhile, 
the  earth  was  overspread  by  man,  and  sin  followed 
wide  his  way.  The  worshippers  of  God  became 
few,  and  the  worshippers  of  idols  many.  These  per- 
ished in  the  flood;  those  lived  to  stock  the  earth 
anew.  They  carried  with  them  the  altar,  the  sacri- 
fice, and  the  Sabbath  ;  and,  in  connection  with  these, 
began  a  second  race.  The  earth  was  again  over- 
spread by  man  ;  and  again  sin  followed  wide  his  way. 
Once  more  the  worshippers  of  God  became  few  and 


c^ 

154  LECTURES    ON    THE 


the  worshippers  of  idols  many.  Then  Jehovah  chose 
a  nation  as  his  own,  disciplined  them  for  himself,  and 
finally,  in  solemn  state,  gave  them  all  his  ordinances. 
Then,  when  Sinai  shook,  and  the  earth  trembled  at 
the  presence  of  the  Lord  ;  when  the  people  removed 
and  stood  afar  off  at  the  tokens  of  his  coming ;  and 
when  none  but  Moses  could  endure  the  sight ;  then, 
from  amidst  all  the  signs,  which  nature  could  express, 
of  reverence  for  her  God ;  from  amidst  the  heavings 
of  the  earth  and  the  burnings  of  the  mount ;  from 
amidst  the  cloud  and  smoke,  the  thunder  and  the 
lightning,  came  forth  the  Law.  ,0n  its  first  table, 
wrought  and  engraved  by  the  Divine  hand,  was  writ- 
ten :  "  I  am  the  Lord,  thy  God  ;  thou  shalt  have  none 
other  gods  ;  thou  shalt  neither  make  nor  worship  any 
graven  image,  nor  the  likeness  of  any  conceivable 
thing  ;  Profane  not  the  name  of  God  ;  and  remember 
THE  Sabbath  day  to  keep  it  holy." 

Brought  thus  again  to  remembrance,  and  amidst 
such  awful  circumstances,  the  Sabbath  became,  with 
new  emphasis,  a  solemn  day,  invested  with  new 
proofs  of  consecrated  character.  In  these  it  stood 
till  the  Seed  of  promise  came.  Long  had  He  been 
seen  through  types  and  shadows  ;  and  long  had  the 
moral  world,  as  it  "  lay  in  darkness  and  in  the  shadow 
of  death,"  awaited  his  approach  in  new  transforming 
power.     At  length  he  came ;  unfolded  the  purposes 


' * c^ 

CHRISTIAN    SABBATH.  155 

of  the  Father ;  and  entered  visibly  on  the  work  to 
which  (from  the  beginning)  he  had  been  appointed. 
He  showed  the  way,  which  had  been  devised  for  re- 
conciling Truth  with  Mercy,  and  Righteousness  with 
Peace  ;  and  for  sustaining  the  authority  of  the  law, 
while  from  the  contrite  believer  was  removed  its  pen- 
alty. "  He  died,  the  just  for  the  unjust,  that  he  might 
bring  us  to  God."  He  entered  the  tomb  and  took 
captive  the  powers  of  death  and  of  hell ;  and,  audibly 
commissioning  the  Eternal  Spirit  to  apply  his  labor  of 
love  to  the  hearts  that  would  receive  it,  he  completed 
and  put  into  visible  and  perceptible  action  the  great 
work  of  restoring  the  soul  from  sin  to  holiness,  from 
Satan  unto  God.  Thus  he  added,  to  the  work  of  cre- 
ating, that  of  redeeming  man  ;  a  new  and  spiritual 
creation,  to  which  the  first  was  both  introductory  and 
inferior. 

This  stupendous  transaction  was  closed,  and  its 
Almighty  Agent  entered  on  his  rest,  on  the  morning  of 
the  Christian  Sabbath.  While,  as  yet,  the  grave  held  the 
Crucified,  while  as  yet  he  was  vanquishing  there  the 
powers  of  darkness,  "  behold,  there  was  a  great  earth- 
quake." It  was  the  signal  of  completed  triumph. 
Then  "  descended  the  angel  of  the  Lord."  "  Plis 
countenance  was  like  lightning,  and  his  raiment  white 
as  snow ;  and  for  fear  of  him,  the  keepers  did  shake 
and  became  as  dead  men."     He  came  and  touched 

I 
^ ^ 


^ '. —# 

156  LECTURES    ON    THE 

the  sealed  sepulchre,  and  the  Lord  arose.  He  rose 
in  glory,  and  he  rose  to  rest.  With  the  darkness  of 
that  night  ceased  his  last,  his  mightiest  work,  and 
with  the  rising  of  that  day  commenced  his  best,  his 
holiest  repose.  That,  too,  was  a  solemn  day;  a 
Sabbath  sanctified  anew,  and  given  with  higher  holi- 
ness to  man. 

In  this  character  it  passed,  till,  with  a  few  returns, 
it  brought  the  Pentecost.  Then,  when  the  holy  band 
of  the  disciples  "  were  all  with  one  accord  in  one 
place,  suddenly  there  came  a  sound  from  heaven  as 
of  a  rushing,  mighty  wind,  and  it  filled  all  the  house 
where  they  were  sitting.  And  there  appeared  unto 
them  cloven  tongues  like  as  of  fire,  and  it  sat  upon 
each  of  them.  And  they  were  filled  with  the  Holy 
Ghost,  and  began  to  speak  with  other  tongues  as  the 
Spirit  gave  them  utterance."  At  that  time  "  there 
were  dwelling  at  Jerusalem,  devout  men  out  of  every 
nation  under  heaven ;"  "  and  they  were  all  amazed" 
when  they  heard  the  spiritually-invested  Galileans 
speak,  in  numerous  foreign  tongues,  "  the  wonderful 
works  of  God." 

This  was  the  last  special  distinction  conferred  by 
Jehovah  on  his  own  holy  Sabbath.  The  whole  God- 
head had  now  taken  a  visible  part  in  rendering  it  a  sol- 
emn, a  consecrated  day.  The  Father  had  sanctified 
it  by  resting  thereon  from  his  work  of  Creation  ;  the 

4> ^ 


-* 


CHRISTIAN    SABBATH.  157 

Son,  by  resting  from  his  work  of  Redemption ;  and 
the  Spirit,  by  pouring  out  upon  the  seed  of  the  Church 
those  powerful  and  promised  influences,  without 
which  the  labors,  both  of  Creation  and  of  Redemp- 
tion, had,  so  far  as  our  salvation  is  concerned,  been  in 
vain.  As  the  eternal  purposes  of  grace  to  man  were 
more  and  more  unfolded,  the  Sabbath  was  hallowed 
to  higher  and  higher  uses,  till,  finally,  it  stood  in  ail 
the  sacredness,  with  which  God  could  invest  it ;  a 
day  consecrated  to  the  outpourings  of  the  Divine 
Spirit  on  the  Church ;  a  moral  monument,  anointed 
with  the  unction  from  on  high ;  a  column  between 
earth  and  heaven,  securing  and  supporting  the  salva- 
tion of  man,  and  lifting  hioh  before  the  world  the 
glory  of  God. 

Such  is  the  Institution,  the  holy  pillar,  which,  with 
sinful  hands,  men  touch  and  endeavor  to  shake,  when 
they  either  refuse,  or  knowingly  neglect,  to  hallow 
God's  Sabbath  day.  No  wonder,  then,  that  the  judg- 
ments of  God  have  been  so  often  let  loose  to  chastise 
a  sin  of  such  peculiar  turpitude  !  Here  is  an  Institu- 
tion, around  which  God  has  thrown  indescribable  so- 
lemnity of  character  ;  the  observance  of  which  he  has 
endeavored  to  secure  in  all  possible  ways,  by  the  most 
awful  commands,  and  by  the  most  alluring  promises, 
by  making  it  a  season  for  the  most  sublime  displays 
of  himself,  and  for  the  most  astonishing  exhibitions 


158  LECTURES    ON    THE 

of  his  ways  ;  and  the  profanation  of  which  he  has 
sought  to  prevent  by  every  method  consistent  with 
the  free  agency  of  man  ;  by  warnings  in  terror,  and  by 
threatenings  in  wrath  ;  by  blasting  judgments,  heaped 
on  provinces  and  nations,  and  by  fearful  visitations 
sent  upon  individuals  and  families.  And  yet  multi- 
tudes, in  Christian  lands,  habitually  disregard  the  day. 
All  that  God  has  done  impresses  them  with  no  deep- 
felt  reverence  for  his  ordinance  ;  with  no  inward  con- 
trition for  its  violation  !  Their  hearts  are  not  pained 
at  the  thought,  their  eyes  weep  not  at  the  sight  of 
their  offences.  How  sad  a  disagreement  of  result 
with  the  measures  Avhich  God  has  devised  for  influ- 
encing the  conduct  of  men  !  We  live  not,  as  the 
Jews  did,  under  a  dispensation,  in  which  this  sin  was 
visited  with  explicitly  designated  temporal  judgments. 
But  let  us  not,  for  this  reason,  forget  that,  as  we  live 
under  a  more  spiritual  dispensation  than  they,  so  the 
punishment  for  this  sin  is  but  transferred  to  a  more 
spiritual  state  of  being ;  and  will  be  more  signal  than 
theirs,  inasmuch  as  the  patience  of  God  is  now  longer 
in  waiting,  and  as  the  sin  is  committed  against  in- 
creasing light. 

2.  But  this  is  not  all.  In  the  second  place,  the  sin 
of  Sabbath-breaking  is  aggravated  not  only  by  the  cir- 
cumstance of  its  being  committed  in  disregard  of  the 
high  solemnity  of  character,  which  God  has  imparted 


* 


CHRISTIAN    SABBATH.  159 

to  the  institution,  but  also,  by  the  fact  of  its  being  per- 
petrated in  disregard  of  all  the  benefits,  which  its 
proper  observance  confers. 

Upon  these  benefits  it  is  needless  again  to  expati- 
ate. From  what  has  already  been  said,  I  trust  they 
are  still  fresh  in  your  memory.  In  a  former  Lecture, 
you  saw  that,  in  the  blessings  with  which  it  is  crowned, 
the  Sabbath  is  connected  with  the  best  interests  of 
man  and  the  exhibited  glory  of  God.  You  saw  it 
intimately  associated  with  individual  comfort  and 
prosperity  ;  with  the  peace  and  good  order  of  society  ; 
with  the  purity  of  public  conscience,  law  and  justice  ; 
with  the  permanency  of  civil,  judicial  and  ecclesiasti- 
cal institutions  ;  with  the  stability  of  governments  and 
the  peace  of  nations.  You  saw  it  closely  linked  with 
the  existence  and  prevalence  of  pure  religion  and  the 
worship  of  God ;  wdth  the  production  of  holiness  in 
the  sinner,  and  its  cultivation  in  the  saint ;  with  the 
downfall  of  the  kingdom  of  sin  and  error,  and  the  uni- 
versal establishment  of  the  cause  of  Christ  and  his 
Truth.  In  a  word,  you  saw  it  inseparably  connected, 
by  the  promise  and  the  providence  of  God,  with  a  sys- 
tem of  means,  intended  to  promote  and  secure  all  that 
is  pure  and  peaceable,  good  and  glorious  ;  a  system 
which  is  the  only  shield  from  heaven  to  protect  our 
world  against  the  hostilities  of  hell ;  the  only  minister 

# . # 


* # 

160  LECTURES    ON    THE 

of  love  for  securing  "  Glory  to  God  in  the  liigliest,  on 
earth  peace,  good  will  towards  men." 

And  yet,  we  live  in  a  country  and  an  age,  in  which 
the  Sabbath  never  returns  without  its  accompaniment 
of  the  most  flagrant  profanations.  Whether  by  any 
who  read  these  pages,  it  is  ever  thus  violated,  God 
knows.  The  writer  needs  not  inquire.  It  is  suffi- 
cient to  remark,  that  every  time  we  knowingly  pro- 
fane the  Sabbath,  whether  openly,  or  secretly,  whether 
from  a  love  of  pleasure  and  of  profit,  or  from  an  utter 
indifference  to  the  Institution,  we  do  virtually  declare 
ourselves  opposed  to  the  peace  and  prosperity  of  so- 
ciety ;  to  the  laws  and  government  of  our  country ;  to 
the  interests  of  mankind  and  the  welfare  of  the  world  ; 
to  the  prevalence  of  religion  and  the  purity  of  the 
Church  ;  to  the  salvation  of  our  own  souls,  and  that 
of  our  fellow  creatures  ;  to  the  Saviour  of  men  and 
the  glory  of  God  ;  whilst  those,  who  openly  contemn 
the  Sabbath,  do  what  they  can,  by  the  strength  of 
their  example  and  influence,  to  deprive  mankind  of 
all  the  innumerable  and  infinitely  precious  blessings, 
which  a  due  observance  of  the  day  confers  ;  to  pour 
upon  them  vials  of  wrath  in  the  extinction  of  the 
Institution  itself;  to  tear  away  that  heavenly  shield 
which  God  has  given  to  protect,  and  to  send  back  that 
minister  of  love  which  he  has  commissioned  to  bless 


cSr- 


^ . ^ 

CHllISTIAN    SABBATH.  161 

the  world  ;  and  thus  to  leave  our  earth,  unguarded,  to 
the  ravages  of  sin  and  the  triumphs  of  evil. 

That  all  this  does  not  actually  follow  an  abuse  of  the 
Sabbath  is,  not  because  that  abuse  tends  to  produce  no 
such  effect,  but  because  God  reigns,  not  man.  In 
mercy.  He  overrules  some  of  the  evils  of  violating  the 
Sabbath.  But  the  sin  of  such  violation  he  leaves,  in 
all  its  magnitude,  and  with  all  its  aggravations,  for 
future  punishment ;  committed,  as  it  is,  in  disregard  of 
the  peculiarly  solemn  and  consecrated  character  of 
the  Sabbath  itself,  and  of  the  inconceivably  vast  and 
valuable  blessings,  v/hich  it  is  designed  to  confer. 

3.  But  what  will  it  avail  to  measure  the  sinfulness 
of  violating  the  Sabbath,  if  we  do  not  feel  and  peni- 
tently mourn  the  sins  which,  by  such  a  violation,  we 
have  contracted  ?  Can  a  future  sanctification  of  the 
day  be  possible,  while  we  feel  no  pang  of  contrition 
for  its  past  neglect  or  abuse  ?  And  yet,  who  can 
touch  the  heart  and  make  it  feel  ?  Who  can  unsheathe 
the  sting  of  sin,  and  leave  it  to  wound  and  waken  the 
dull  and  drowsy  conscience  ?  Almighty  God  !  The 
prerogative  is  thine.  Do  thou  show  us  our  transgres- 
sion, and  plead  with  us,  for  our  sin.  Yet,  dear  reader, 
there  is  one  thing  which  we  can  do.  In  reference 
to  the  subject  before  us  we  can  examine  our  hearts, 
and  meditate  on  our  ways. 

Let  us  look  at  the  character  of  the  open  and  reck- 


-* 


' * 

162  LECTURES    ON    THE 

less  Sabbath-breaker;  that  presumptuous  mortal,  Vv^ho 
separates  from  God  and  goes  forth  into  the  world  to 
trample  down  the  temporal  and  the  eternal  happiness 
of  man  ;  who  steps,  during  consecrated  time,  into  the 
Spiritual  Vineyard,  and  from  the  trees  which  the  Lord 
has  planted  "  for  the  knowledge  of  good  and  evil," 
endeavors  to  pluck  and  waste  that  fruit,  which  is 
"  medicine"  to  the  soul,  and  to  scatter  and  destroy  those 
leaves,  which  "  are  for  the  healing  of  the  nations  ;" 
and  who,  while  engaged  in  his  evil  work,  sometimes 
feels  the  judgments  of  God  lighting  on  his  head  ;  and 
is  never  shielded  from  them,  except  by  the  patience 
of  the  very  Being  whom  he  provokes,  and  who,  per- 
haps, kindly  spares  to  save  !  Oh,  who  would  willingly 
take  a  step  which  might,  by  even  a  possibility,  lead 
to  the  formation  of  such  a  character  as  this  ?  Who 
would  seek  consolation  in  the  thought  that  he  has  never 
openly  scorned  the  Sabbath  ;  and  that  his  improprie- 
ties thereon  have  only  been  such  as  are  common  and 
not  esteemed  discreditable  !  Will  such  pleas  be  ac- 
cepted with  God  ?  May  not  the  Sabbath  be  as  really 
broken  by  levity  and  unholy  thoughts  in  the  house  of 
prayer,  as  it  is  by  rudeness  and  licentiousness  in  the 
house  of  mirth  ?  Is  there  not  much  less  distinction 
than  is  usually  supposed  between  an  open  and  unde- 
fended abuse  of  the  season,  and  that  disregard  for  it, 
which  is  more  secret  and  creditable  ?     If  the  former 

4 _ ^:%^ 


CHRISTIAN    SABBATH.  163 

springs  from  hostility,  does  not  the  latter  arise  from 
indifference,  towards  religion  and  religious  duty  ? 
Between  these  two  states  of  mind  does  God  make  so 
wide  a  distinction  as  man  ?  If  hostility  wage  open 
war,  does  not  indifference  look  down  with  cold  neg- 
lect, upon  this  great  ordinance  of  revealed  Religion  ? 
I-iCt  us  meditate  upon  these  things.  Let  us,  both 
writer  and  reader,  examine  ourselves.  Let  us,  each 
for  himself,  look  into  his  own  mind,  and  see  how  far, 
on  this  important  point,  he  is  in  fault.  Let  us  "  not 
judge  according  to  the  appearance,"  but  let  us  "judge 
righteous  judgment."  Especially,  let  us  not  think  to 
find  safety  by  concealing  the  truth  iivour  own  hearts. 
We  may  hide  it  from  our  fellow  man,  but  not  from 
our  all-searching  God.  He  closely  inspects,  and 
faithfully  records,  all  our  neglect  or  abuse,  whether 
secret  or  open,  of  his  holy  day.  In  the  books  of 
the  Judgment  the  record  lies,  and  we  must,  one  day, 
meet  it  there.  In  order  to  meet  it  in  peace,  let  us 
now  seek  to  be  reconciled  to  our  Father  in  heaven. 
"  The  blood  of  Jesus  Christ,  his  Son,  cleanseth  from 
all  sin."  Let  us,  as  we  all  have  need,  apply  to  this 
for  cleansing  from  the  guilt,  which  we  may  have  con- 
tracted on  this  day  of  sacred,  instituted  rest.  Let  us 
flee  to  Jesus  ;  and,  at  the  foot  of  his  Cross,  pour  out 
acknowledgments  of  sin,  and  plead  for  the  gift  of  his 
Spirit,  that  we   may  be   enlightened,  renewed  and 

10 


Ctfa — ■ i 

164  LECTURES    ON    THE 

sanctified,  and  hereafter  enabled  to  keep  the  Sabbath 
holy,  to  the  glory  of  God,  and  the  salvation  of  men  ! 

And  now,  should  there  be,  among  the  readers  of 
these  pages, — God  forbid  there  should  be, — one  care- 
less, sorrowless,  determined  profaner  of  the  Lord's 
day,  to  that  one  let  me  affectionately  address  a  single 
closing  consideration. 

I  speak  what  has  been  certified  by  the  records  of 
criminal  jurisprudence,  as  well  as  by  the  voice  of 
common  observation,  when  I  say,  that  Sabbath-break- 
ing frequently  proves  a  leading  sin.  It  has  led  to 
crimes,  which  have  sent  thousands  to  an  ignominious 
death,  which  have  brought  multitudes  into  shame  and 
wreck  of  reputation,  and  which  have  cost  innumera- 
ble myriads  the  worth  of  their  souls.  From  this  con- 
sideration, then,  connected  with  another,  that  God 
closely  inspects  and  faithfully  records  all  profanations 
of  his  day,  let  the  reckless  Sabbath-breaker  step  for- 
word  in  spirit  to  the  hour,  when  he  will  "  stand  before 
the  judgment-seat  of  Christ,"  surrounded  by  angels, 
and  by  the  spirits  of  the  human  race,  and  realize  the 
emotions  with  which  he  will  then  reflect  on  his 
grievous  violations  of  the  Sabbath.  Looking  back  on 
the  course  of  his  life,  perhaps  on  what  his  last  earthly 
Sabbath  witnessed,  with  what  grief  and  anguish  will 
his  heart  be  filled  !  Methinks  he  will  be  ready  to 
exclaim  in  bitterness  of  soul ;   "  How  rash  has  been 


-c^ 


CHRISTIAN    SABBATH.  165 

my  folly  !  How  many  precious  seasons  for  repent- 
ance have  I  enjoyed !  How  many  kind  invitations, 
and  warnings  and  strivings  of  the  Spirit  have  I 
despised  !  To  what  hardness  of  heart,  and  to  what 
final  impenitency  did  my  abuses  of  the  Lord's  Day 
lead  me !  And  now,  to  what  endless,  unrelieved 
despair !  Oh !  that  those  Sabbaths,  one,  at  least, 
might  again  return  !  But,  no  !  No  Sabbath  will  ever 
dawn  and  shine  on  all  my  desolate  and  dark  Eternity  ! 
In  HEAVEN,  indeed,  all  will  be  Sabbath,  all  holy 
REST,  for  ever.  But  here,  there  will  be  no  peace,  no 
quietness  to  me.  I  have  refused  counsel,  and  despised 
reproof;  and  now  I  "  eat  for  ever  the  fruit  of  my  own 
way." 

Dear  reader,  if,  by  a  possibility,  I  address  such  an 
one  as  is  here  contemplated,  let  these  feelings,  as 
they  come  fresh  from  a  scene,  which  may  soon  be 
realized,  live  awhile  in  your  mind.  Keep  your  eye 
fixed  on  that  scene,  till,  by  God's  blessing,  you  dis- 
cover and  feel  the  sins,  of  which  your  Sabbath  hours 
have  been  witnesses  ;  and  till  you  can  resolve,  in  a 
strength  not  your  own,  that,  hereafter,  you  will 
"  Remember  the  Sabbath  Day  to  keep  it  holy." 
Thus  you  will  be  saved  from  sorrow  without  end, 
and  introduced  to  a  blessedness  unmeasured  and 
immeasurable  ! 


# ^ 


* —:%> 


LECTURE     VIII. 


ISAIAH    LVIII.   13,  14. 


If  thou  turn  away  thy  foot  from  the  Sabbath,  from  doing  thy 
pleasure  on  my  holy  day ;  and  call  the  Sabbath  a  delight, 
the  Holy  of  the  Lord  Honorable ;  and  shalt  honor  him, 
not  doing  thine  own  ways,  nor  finding  thine  own  pleasure, 
nor  speaking  thine  own  words;  Then  shalt  thou  delight 
thyself  in  the  Lord  ;  and  I  will  cause  thee  to  ride  upon 
the  high  places  of  the  earth,  and  feed  thee  with  the 
heritage  of  Jacob,  thy  father :  for  the  mouth  of  the  Lord 
hath  spoken  it." 


10^ 


c^. 


-* 


^7^  a  (yimWrnwrnw! 

;  i^  \?  9  V  f;  ^  WSM'MMi 


o  J£  fc  oiJ  « 


VIII. 


#- 


These  M^ords  I  consider  the  best  summary  in  the  Bi- 
ble of  the  leading  views  of  the  Sabbath,  which  I  have 
hitherto  taken.  They  allude  to  its  nature  and  design, 
as  a  "  holy  "  rest,  to  be  kept  "  honorable  "  to  the  Lord. 
They  epitomise  its  duties,  as  they  require  "  honor  " 
and  worship  to  God,  with  their  included  attention  to 
personal  religion,  and  abstinence  from  all  that  is  im- 
pure and  selfish,  sinful  and  secular,  in  doing  our  own 
ways,  finding  our  own  pleasure,  and  speaking  our  own 
words.  They  hint,  too,  at  the  benefits  of  the  Sab- 
bath ;  at  its  spiritual  blessings,  such  as  conversion 
from  sin,  growth  in  grace,  joy  in  the  Spirit,  and  ripe- 
ness for  glory,  intimated  in  the  phrase  ;  "  Then  shalt 
thou  delight  thyself  in  the  Lord  ;"  and  at  its  temporal 
favors,  such  as  personal   comfort,  prosperity  and   es- 

lot 


'# 


^ ___ _ C§D 

170  LECTURES    ON    THE 

teem,  expressed  under  the  idea  "  of  riding  on  the  high 
places  of  the  earth ;"  and  such  as  national  peace, 
strength  and  permanency,  shadowed  under  the  figure 
of  being  "  fed  with  the  heritage  of  Jacob  thy  father." 
And  finally  ;  they  strongly  and  necessarily  imply  the 
exceeding  sinfulness  of  violating  the  Sabbath,  as 
stated  and  urged  on  the  conscience  in  the  last  Lecture. 

And  now,  dear  reader,  if  the  examination  of  this 
important  subject,  through  which  we  have  passed, 
and  which  is  so  happily  condensed  in  my  present 
text,  has,  through  God's  blessing,  had  the  effect  of 
elevating  your  views  of  the  character  of  the  Sabbath, 
of  deepening  and  fixing  its  hold  on  your  religious 
conscience  and  affections,  and  of  convincing  you  of 
the  sin  of  either  its  neglect  or  its  abuse,  our  time  will 
not  have  been  spent  in  vain  ;  the  results  of  our  atten- 
tion will  tell  happily  on  the  account,  which  we  shall 
all  soon  render  at  the  great  tribunal  in  Eternity. 

In  concluding  the  whole  series,  there  is  one  point 
of  peculiar  interest,  to  which  I  would  for  a  moment 
invite  your  consideration.  I  refer  to  the  conflict, 
which  is  now  carried  on  in  Christian  countries  for  and 
against  the  institution  of  the  Sabbath. 

On  the  one  hand,  for  several  years  past,  the  Chris- 
tian public,  both  in  this  country  and  in  England,  have 
been  making  special  exertions  to  secure  a  due  sancti- 
fication  of  this  holy  day.     These  exertions  have  been 


C^ . ; 

CHRISTIAN    SABBATH.  171 

prompted  by  the  serious  and  increasing  abuses  of  the 
Sabbath,  which  are  openly  tolerated ;  such  as  travel- 
ling in  all  its  various  modes,  the  opening  of  shops 
for  traffic  in  cities  and  large  towns,  and  a  resort  to 
places  of  public  amusement  and  dissipation  ;  and  by 
the  dangers  to  the  Sabbath,  which  are  to  be  appre- 
hended from  various  sources  ;  such  as  the  great  influx 
into  this  country  of  European  foreigners,  who  have 
been  educated  with  little  or  no  regard  for  the  sacred- 
ness  of  the  day,  and  the  current  circulation  amongst 
us  of  European  literature,  some  of  it  excellent  of  its 
kind,  but  much  of  it  filled  with  lax  and  unscriptural 
notions  of  this  Institution.  Looking  with  a  careful 
and  a  sorrowing  eye  on  these  and  kindred  evils,  mul- 
titudes of  serious  and  reflecting  Christians,  both  in 
the  United  States  and  in  England,  many  of  whom  are 
alike  distinguished  by  character  and  by  station,  have 
been  awakened  to  their  growing  magnitude  ;  and, 
firmly  relying  on  the  providence  and  grace  of  God, 
have  resolved  to  exert  their  whole  influence  in  favor 
of  a  due  observance  of  the  Sabbath,  of  making  it, 
wherever  known,  a  day  hallowed  to  the  God  of  all 
the  earth.  Filled  with  the  spirit  of  the  text,  they 
desire  to  turn  away  every  foot  from  doing  his  own 
pleasure  on  God's  holy  day  ;  to  lead  every  man  to 
call  the  Sabbath  a  delight,  the  holy  of  the  Lord,  hon- 
orable ;  thus  bringing  them  to  delight  themselves  in 
10| 


eg. ^ 

172  LECTURES    ON    THE 

the  Lord,  to  ride  upon  the  high  places  of  the  earth, 
and  to  be  fed  with  the  heritage  of  Jacob  their  father, 
as  the  mouth  of  the  Lord  hath  spoken. 

For  the  attainment  of  this  divine  object,  their  great 
resort  is — not  to  arms — not  to  legislative  enactments 
— not  to  penal  inflictions.  They  raise  not  the  arm  of 
government — they  lift  not  the  sword  of  law.  The 
theory  of  some  governments  is  indeed  such  as  to 
admit  the  enforcement  of  the  Sabbath  ;  whilst  that  of 
others  is  unfavorable  to  such  a  resort.  It  is  a  resort, 
however,  which  judicious  Christians  are  not,  in  any 
cases,  fond  of  making.  Their  resource  lies  in  moral 
argument  and  action.  They  Avould  embody  and  con- 
centrate all  good  moral  influences,  whether  in  the 
labors  of  the  pulpit,  in  the  power  of  the  press,  or  in 
the  energies  of  example  ;  and  they  Avould  throw  these 
influences,  openly  and  with  a  prayer  to  God,  into  that 
scale,  which  will  make  the  great  balance,  whereon 
are  suspended  the  two  opposite  destinies  of  every 
Christian  land,  turn  in  favor  of  private  and  public 
good  order,  peace  and  permanency;  into  that  scale, 
which  will  elevate  the  whole  mass  of  public  prosper- 
ity and  happiness,  of  political  and  judiciary  institu- 
tions, of  the  religion  of  the  Gospel  and  the  Church 
of  Christ — a  measureless  quantity  of  mercies  for  man 
— out  of  that  yawning  gulf  of  destruction,  into  which 
they  will  inevitably  descend,  if  abuse  and  profanation 


CHRISTIAN    SABBATH.  173 

of  the    Sabbath  should    once   pervade    and   possess 
Christian  nations. 

On  the  other  hand  ;  while  the  friends  of  the  Sab- 
bath are  waking,  its  enemies  are  not  sleeping.  In 
Europe  it  has  been  brought  into  extensive  discredit 
as  a  divinely  authoritative  institution,  and  has  num- 
berless enemies,  who  sleeplessly  seek  its  utter  dese- 
cration. In  this  country  the  opposition  is  equally 
virulent,  and  scarcely  less  extensive.  I  will  state  a 
fact.  In  the  principal  city  of  our  Union  open  efforts 
have  been  made  for  the  subversion  of  the  Sabbath  not 
only,  but  also  of  the  religion  which  it  supports.  In 
that  city,  a  cause  involving  the  offence  of  Sabbath 
breaking,  was  brought,  some  years  since,  for  trial 
before  jury.  In  his  defence,  the  advocate  for  the  ac- 
cused stated,  that  "  he  rose  to  justify  what  was  termed 
a  violation  of  the  laws  of  God,"  or  a  profanation  of 
the  Sabbath ;  that  his  client  was  a  man  who  "  had 
read  much  and  studied  deeply,"  and  who  had  "  wisely 
arrived  at  the  conclusion  that  every  faith  and  all  reli- 
gions, are  false,  fraudulent  and  superstitious  ;"  in  other 
words,  that  he  was  one  of  those  beings,  "  without 
God  in  the  world,"  who  deem  religion  and  the  Sab- 
bath alike  worthy  of  contempt ;  and  that,  in  "  advo- 
cating and  disseminating  these  opinions  "  there  were 
engaged  "  in  that  city  two  societies,  and  one  printing 
press,"  the   defendant  being  "  a  member  "  of  one  of 


#^ 


eg. 

I 

174  LECTURES    ON    THE 

the  societies,  and  of  course  an  eager  learner  in  the 
principles,  which  that  press  is,  in  common  with  others 
in  the  country,  pouring  forth.* 

Here,  Christian  reader,  we  get  a  view  of  something 
appalling  in  relation  to  the  subject,  which  has  so  long 
occupied  our  attention.  The  combination,  which  has 
been  mentioned,  against  religion  and  the  Sabbath,  is 
not  feeble,  nor  unsupported.  Its  desecrating  assem- 
blies HAVE  been  held  in  mockery,  on  this  day  of  God ; 
and  the  wild  sounds  there  uttered  have  been  caught 
by  the  ears  of  many  beautiful,  fashionable,  and  polite. 
Its  laboring  presses  have  collected  their  matter  from 
wide  extremes  of  our  population,  and  sent  out  their 
poisoned  pages  to  be  read  and  studied  throughout  the 
land.  These  operations  were  but  the  heart  of  a  once 
spreading  system,  indications  of  whose  working  are 
still  given  in  numerous  directions,  and  proofs  of  w^hose 
yet  deleterious  agency  are  not  wanting  in  the  very 
midst  of  ourselves. 


*  Philadelphia  Recorder,  Vol.  VI.,  No.  15,  July  6,  1828; 
about  the  time  when  these  Lectures  were  first  written.  Since 
that  period,  much  has  been  done  in  correcting  public  opinion, 
and  what  had  become,  too,  public  practice,  on  this  subject.  God 
grant  that  the  Work  of  Reformation,  which  has  been  begun, 
may  become  complete,  not  only  in  this,  but  also  in  every  Chris- 
tian land. 


# ~ ^ 

CHRISTIAN    SABBATH.  175 


In  truth,  the  ranks  of  Christendom,  m  our  own 
country  especially,  have  been  distinctly  taking  sides 
on  the  subject  of  religion  and  the  Sabbath.  Our  land 
has  become  a  field  of  moral  combat,  on  this,  as  well 
as  on  other  subjects.  Two  opposing  hosts  have  gone 
out  to  the  issue.  On  the  one  hand,  the  friends  of 
religion  and  the  Sabbath  are  endeavoring  to  erect 
around  the  peace  and  happiness,  the  morality  and 
religion,  the  law  and  government  of  the  country,  the 
impenetrable  bulwarks  of  this  divine  institution.  On 
the  other  hand,  its  enemies  are,  if  less  publicly,  yet 
not  less  strenuously,  than  in  other  years,  struggling  to 
pull  them  down ;  and  in  so  doing  are  endeavoring  to 
prostrate  a  fabric,  which,  if  it  fall,  must  fall  on  the 
ruins  of  our  country,  on  the  wreck  of  all  that  is  dear 
and  valuable  and  holy.  If  they  succeed,  some  at 
least  of  the  scenes  of  Revolutionary  France  will  re- 
turn and  be  acted  over  even  in  America  ;  on  the  plains, 
which  have  been  consecrated  to  the  steppings  of  free- 
dom and  of  religion.  In  the  words  of  D  wight ;  "  The 
Sabbath  will "  again  "  be  changed  into  the  Decade, 
and  the  house  of  God  into  a  stable  ;  the  Bible  "  will 
once  more  "  be  paraded  through  the  Streets  on  an  ass, 
or  consumed  upon  a  bonfire ;  immortal  existence  "  will 
again  be  theoretically  "  blotted  out  of  the  Divine  king- 
dom ;  the  Redeemer  be  postponed  to  a  murderer  ;  and 


#- 


^ 


176  LECTURES    ON    THE 


the  Creator  to  a  prostitute,  styled,  The   Goddess  of 
Reason !" 

Which  side  in  this  conflict  will  ultimately  prevail, 
my  mind  suffers  not  a  doubt.  It  will  be  the  side  of 
the  Sabbath  and  its  supporters.  But  why- — when  its 
opposers  are  so  subtle,  so  active,  so  combined  1  Be- 
cause on  the  side  of  the  Sabbath  fights  that  "  High 
and  lofty  One,  that  inhabiteth  Eternity,  whose  Name 
is  Holy."  "  He  doeth  according  to  his  will  in  the 
armies  of  heaven  and  among  the  inhabitants  of  the 
earth ;  and  none  can  stay  his  hand,  or  say  unto  him, 
What  doest  Thou  ?"  He  is  our  only,  He  is  our  suf- 
ficient ground  of  trust.  "He  will  work  and  none 
shall  hinder."  He  will  cast  disunion,  or  trembling, 
or  curse  into  the  midst  of  his  enemies  ;  blast  their 
designs  ;  and  finally,  through  what  brief,  or  prolonged 
vicissitudes  of  conflict,  He  only  knows,  give  his  peo- 
ple victory.  Through  what  brief,  or  prolonged  vicis- 
situdes of  conflict  He  only  knows.  We  are,  and 
must  be,  ignorant.  Of  one  thing,  however,  even  we 
may  be  assured.  He  works  by  the  instrumentality  of 
human  agents  :  and  in  those  whom  He  has  already 
raised  up  and  employed  in  this  service,  and  in  the 
success  with  which  He  has  thus  far  crowned  their 
labors.  He  calls  on  me,  on  you,  on  all  who  would  not 
contend  against  God,  to  engage  in  the  same  service  ; 
to  stand  forth  honestly  on  his  side,  and  to  "  come  to 


^ 


# c 

CHRISTIAN    SABBATH.  177 

the  help  of  the  Lord,  to  the  help  of  the  Lord  against 
the  mighty." 

And  I  pray  that  all,  in  our  country,  of  every  name 
and  every  rank,  may  hear,  and  feel,  and  follow  this 
call  from  God  ;  and  with  all  their  might  and  soul  and 
strength,  by  word  and  action,  by  example  and  influ- 
ence, engage  in  the  v/ork  of  promoting  the  observance 
of  the  Christian  Sabbath.  This  may  be  done  in  va- 
rious ways. 

I.  It  may  be  done  by  the  co-operation  of  religious 
and  reflecting  men  in  public  stations  and  professions. 
The  extent  of  their  influence  in  favor  of  right  public 
opinion  and  practice  may  become  almost  incalculable. 
Let  them  form  a  just  estimate  of  the  sacredness  and 
the  value  of  the  Sabbath,  and  then  pledge  themselves 
to  their  consciences  and  to  God,  that  they  will  use  all 
proper  and  Scriptural  means  for  securing  the  season 
from  neglect  and  profanation  ;  that  they  will  at  all 
times,  and  in  all  places  where  they  may  be,  cherish 
and  inculcate  in  others,  sentiments  of  affection  and 
reverence  for  this  holy  day ;  that  they  will  uniformly 
discountenance  men  and  companies  of  men,  who  are 
known  to  employ  their  influence,  their  dependents,  or 
their  capital,  in  habitual  and  sinful  violations  of  its 
rest ;  and  that  they  will  as  uniformly  encourage  those 
who  are  known  to  regulate  all  their  conduct  and  busi- 
ness by  a  conscientious  regard  to  its  sacredness  ;  let 


* 


— * 

178  LECTURES    ON    THE 

them  regularly  and  unostentatiously  do  these  things  ; 
and  it  is  impossible  to  calculate  the  extent  to  which 
they  may  be  the  means  of  swelling  the  impulse  of 
that  moral  sentiment  and  action,  which  are  necessary 
to  render  the  Sabbath,  throughout  our  land,  a  conse- 
crated day,  and  to  secure  to  ourselves  and  our  pos- 
terity the  manifold  blessings  of  which  it  is  designed 
to  be  the  instrument. 

As  examples  of  the  manner  in  which  this  influence 
may  be  exerted,  let  me  mention  a  few  facts. 

Dr.  Johnson,  that  great  pride  of  English  literature, 
was  a  strict  and  conscientious  observer  of  the  Sab- 
bath. Being  once  asked  by  a  lady,  whether  he  did 
not  think  a  certain  cleric,  whose  observance  of  the 
day  was  notoriously  lax,  to  be  a  very  agreeable  man, 
he  made  her  no  answer.  The  question,  however, 
being  repeated,  he  replied  with  his  usual  honesty  and 
superiority  to  the  requirements  of  a  false  civility  ; 
"  Child,  I  will  not  speak  in  favor  of  a  Sabbath-breaker 
to  please  you  or  any  one  else." 

On  his  death-bed,  the  same  great  man  sent  for  Sir 
Joshua  Reynolds,  the  celebrated  English  painter,  and 
after  conversing  seriously  with  him  for  some  time, 
said  he  had  three  favors  to  ask  of  him,  which,  as  a 
dying  friend,  he  hoped  would  not  be  refused.  The 
second  of  these  requests  was,  that  he  would  read  the 


#■ ^ 


* 

CHRISTIAN    SABBATH.  ]  79 

Scriptures  ;  and  the  last,  that  he  would  abstain  from 
using  his  pencil  on  the  Sabbath. 

A  similar,  though  more  striking  fact  is  mentioned 
of  Dr.  Porteus,  one  of  the  most  excellent  of  the  Bi- 
shops of  London.  When  sick  of  the  disease  of 
which  he  died,  he  happened  to  hear  that  one  of  the 
London  Clubs,  at  the  head  of  which  was  the  Prince 
of  Wales,  afterwards  George  lY.,  had  agreed  to  hold 
meetings  on  the  Sabbath.  He  requested  an  interview 
with  the  Prince,  which  was  courteously  granted. 
Assisted  by  two  servants,  the  feeble  but  holy  man 
entered  the  Prince's  apartment,  and  with  all  the  im- 
pressive eloquence  of  godliness  in  high  station,  and 
within  vieAv  of  death,  besought  him  that  the  meetings 
might  be  held  on  some  other  day  than  the  Sabbath. 
The  Prince  was  seemingly  much  aftected,  and  pro- 
mised to  use  his  influence  in  favor  of  the  Bishop's 
request ! 

In  view  of  illustrative  facts  like  these,  it  is  only 
necessary  to  say  to  every  one  who  occupies  a  post  of 
public  influence,  "  According  to  thine  abilities,  station, 
and  opportunities,  '  go,  and  do  thou  likewise.'" 

2.  Again:  the  observance  of  the  Sabbath  may  be 
promoted  not  only  by  the  influence  of  public  and  pro- 
fessional men,  but  also  by  the  example  and  endeavors 
of  private  Christians. 

Professed  disciples  of  our  Lord  Jesus  Christ,  let 


^# 


^. __ # 

180  LECTURES    ON    THE 

US  try  the  standard  by  which  we  have  hitherto  regu- 
lated our  observance  of  the  Sabbath,  and  try  it  by  the 
measure  of  God's  word.  Can  we  conscientiously 
exhort  others  to  walk  in  this  particular  "  so  as  they 
have  us  for  an  example."  Nay,  can  we  ourselves 
conscientiously  consent  to  walk  for  the  future  on  this 
day  by  the  rule  of  our  former  lives  ?  This  trial  of 
ourselves  can  hardly  fail  to  bring  us  to  humbling 
views  of  our  Christian  course.  Let  us,  then,  sink 
into  contrition  over  the  low  and  worldly  spirit,  which 
we  have  too  often  carried  through  our  hours  of  holy 
time  ;  over  the  cold  and  wandering  affections,  which 
we  have  so  often  indulged  in  our  Sabbath  duties  ;  and 
over  the  irregular  and  imperfect  example  of  hallowing 
the  day  which  we  have  thus  been  led  to  set  before 
the  world.  And  let  us  look  earnestly  to  God  for  the 
gift  of  his  Spirit,  that  we  may  be  able  hereafter  to 
enter  on  every  returning  season  of  his  sacred  rest  in 
a  higher  and  holier  frame  of  mind  ;  with  more  fixed 
and  ardent  affections  in  devotion  ;  and  in  the  exhibi- 
tion before  the  world  of  a  more  unvarying  and  con- 
sistent Christian  example.  Whenever  we  think  of 
the  day,  ourselves,  or  speak  of  it  to  others,  let  us 
never  fail  to  esteem  and  describe  it  as  a  day  which 
stands  high  in  our  affections,  and  the  universal  sanc- 
tification  of  which  we  are  earnestly  desirous  to  pro- 
mote.    Let  us  uniformly  "call  the  Sabbath  a  delight. 


-# 


CHRISTIAN    SABBATH.  181 

the  holy  of  the  Lord  honorable."  Let  us  never  cease 
to  "  honor  him,"  on  the  Sabbath,  "  not  finding  our 
own  earthly  pleasures,  nor  doing  our  own  selfish 
ways,  nor  speaking  our  own  idle  words."  "  Then 
shall  we  delight  ourselves  in  the  Lord ;"  the  blessing 
of  the  God  of  Jacob  will  rest  upon  us  ;  we  shall  be 
the  means  of  elevating  around  us  the  standard  of  the 
Sabbath  ;  and  we  shall  quietly  exert,  and  silently  send 
forth,  a  purified  moral  influence,  which  will  operatively 
coalesce  with  more  public  efforts  for  its  observance. 

And  now,  in  dismissing  the  whole  subject,  I  would 
fain  leave  a  word  with  a  few  distinct  classes  of  indi- 
viduals. 

1.  Let,  then,  the  man  whose  loose  and  unsettled 
notions  of  the  Sabbath  lead  him  to  its  occasional  vio- 
lation, reflect  how  seriously  he  impedes  the  efforts  of 
those  who  are  solicitous  to  secure  for  our  country  and 
the  Church  the  full  blessings  of  this  institution ;  and 
how  directly  he  assists  the  efforts  of  those  who  are 
its  determined  enemies,  and  who,  if  they  should  suc- 
ceed in  abolishing  it,  would,  to  a  moral  certainty,  put 
out  the  light  and  banish  the  blessings  of  religion  from 
amongst  us.  Let  him  reflect  from  whom  he  separates, 
and  with  whom  he  joins,  every  time  he  misspends 
these  sacred  hours.  The  holiest  individuals,  the  most 
devout  families,  the  most  religious  communities  are 
always  most  conscientious  observers  of  the  Sabbath. 

11  I 

* ^ :ip 


183  LECTURES    ON    THE 

But  the  villain  never  regards  it  ;  the  irreligious  family 
never  sanctify  it ;  the  licentious  community  never 
"  remember  to  keep  it  holy."  Let  him  reflect  on 
these  things,  and  resolve,  on  principle,  to  join  the 
friends  of  truth  and  happiness,  and  to  come  entirely 
over  "  to  the  help  of  the  Lord  against  the  mighty." 

2.  Again :  let  the  man  whose  selfish  and  worldly 
views  have  led  him  into  the  careless,  needless,  con- 
stant habit  of  violating  the  Sabbath,  of  spending  it  in 
idle  inaction,  in  strolling  the  fields,  in  examining  his 
business,  in  looking  to  his  flocks  and  herds,  or  in 
studying  voluptuous  pleasures,  consider  how  perni- 
cious is  his  example,  and  how  stoutly  he  counteracts 
the  blessed  influences  of  this  holy  day.  Such  an  one 
generally  pleads  in  excuse  that  "  he  has  labored  or 
studied  hard  for  six  days,  and  needs  the  seventh  for 
rest."  But,  let  him  remember,  that  the  rest  wliich 
either  the  body  or  the  mind  needs  on  this  day,  is  not 
indolence,  but  the  casting  off  of  the  burthens  of  life 
for  the  light  and  pleasing  duties  of  religion.  Let  him 
remember  that  many  a  toilsome  and  indigent  child  of 
God  has  such  a  delight  in  the  Sabbath  as  to  make  its 
holy  exercises  his  most  refreshing  and  invigorating 
rest ;  and  even  the  labor  of  attending  them  through 
lengthened  distances  and  inclement  airs,  seem  light 
and  pleasant ;  and  that  if  he  himself  were  as  much 
engaged  in  seeking  the  kingdom  of  God  as  in  amass- 


4> — — ^ 

CHRISTIAN    SABSATH.  183 

ing  the  treasures  of  earth,  he  woiikl  speedily  find  in 
the  sanctification  of  the  Sabbath,  both  to  the  body 
and  to  the  mind,  the  best  of  all  refreshings. 

3.  Once  more :  let  the  poor  man,  who  breaks  the 
Sabbath,  and  then  pleads  that  "  the  necessities  of 
poverty  know  no  law,  and  that  the  mouths  of  famish- 
ing offspring  must  be  filled  with  bread,  even  if  it  be 
earned  on  holy  time,"  remember,  for  his  encourage- 
ment in  duty,  that  bread  earned  on  the  Lord's  Day 
satisfieth  not  the  hungry  soul,  and  that  God  never  lets 
the  bodies  of  his  children  suffer  for  obeying  his  com- 
mands. It  is  the  testimony  of  Sir  Matthew  Hale,  one 
of  the  greatest  of  English  judges,  and  one  of  the  best 
of  English  Christians,  when  writing  to  his  children  : 
"I  have  found,  by  a  strict  and  diligent  observation, 
that  a  due  observance  of  this  day  hath  ever  joined  to 
it  a  blessing  upon  the  rest  of  my  time  ;  and  the  week 
so  begun  hath  been  blessed  and  prosperous  to  me ; 
and,  on  the  contrary  side,  when  1  have  been  negligent 
of  the  duties  of  this  day,  the  rest  of  the  week  hath 
been  unsuccessful  and  unhappy  to  my  secular  employ- 
ments. And  this  I  do  not  say  slightly,  but  upon  a 
long  and  sound  observation  and  experience.^'  Let 
this  noble  testimony  be  remembered.  It  is  not  to 
him  who  violates,  but  to  him  who  sanctifies  the  holy 
Rest,  that  God  makes  the  promise  of  my  text :  "  If 
thou  turn  away  thy  foot  from  doing  thy  pleasure  on 


■* 


^ 


^ 


184  LECTURES    ON    THE 

my  holy  day  ;  and  call  the  Sabbath  a  Delight,  the 
Holy  of  the  Lord,  Honorable  ;  then  thou  shalt  delight 
thyself  in  the  Lord,  and  I  will  cause  thee  to  ride  on 
the  high  places  of  the  Earth,  and  feed  thee  with  the 
heritage  of  Jacob  thy  father."  Let  the  poor  remember 
that  no  man  ever  permanently  bettered  his  worldly 
circumstances  by  spending  the  Sabbath  either  in 
habitual  labor,  or  in  the  contrivance  of  plans  for  the 
improvement  of  his  condition.  Such  endeavors  to 
grow  rich,  or  even  to  gain  comforts,  generally  consti- 
tute the  most  certain  way  to  grow  poor,  and  to  per- 
petuate hunger.  Such  labors  are  a  moth  to  the  poor 
man's  substance.  Why?  Because  the  curse  of  God 
is  in  them,  and  cleaves  to  them  like  rust  to  the  blighted 
harvest.  Let  him  cast  them  away,  and  worship  his 
Maker.  Then  shall  he  be  prospered  in  his  six  days' 
toil.  The  dews  of  the  divine  blessing  shall  descend 
on  his  temporal  lot.  His  children  shall  flourish  in  his 
sight,  and  beneath  his  example.  While  both  he  and 
they  will  be  permitted  to  enjoy  a  reputable  com- 
petency ;  perhaps  even  to  "  ride  on  the  high  places  of 
the  Earth." 

4.  Finally :  let  the  youth  of  our  country,  of  both 
sexes,  who  are  soon  to  go  forth  into  active  life,  and 
under  Providence,  receive  into  their  hands  and  prac- 
tically control  the  wealth,  the  business,  the  influence 
now  in  the  hands  of  their  parents,  reflect  seriously  on 


*- 


CHRISTIAN    SABBATH.  185 


the  course  of  duty  before  them,  and  on  the  high 
responsibilities,  resting  on  them,  in  relation  to  the 
Sabbath.  My  dear  young  friends,  look  out  upon  the 
moral  field  which  the  present  situation  of  our  country 
exhibits,  and  see  the  two  opposing  hosts  which  have 
there  gone  forth  to  conflict.  With  the  one  are  inse- 
parably associated  the  God  of  our  Fathers,  his  blessed 
religion  and  his  holy  Sabbath  ;  our  laws,  our  govern- 
ment, and  all  that  is  excellent  in  the  land.  With  the 
other,  are  as  inseparably  associated  atheism,  vice  and 
crime  ;  and  their  united  aim  is,  to  render  our  country 
the  dreary  home  of  such  doctrines  as  these  :  "  oblivion 
to  the  Gospel,  abolition  to  the  Sabbath,  extinction  to 
immortality,  annihilation  to  the  soul."  When  you  go 
out  to  action,  as,  if  life  be  spared,  you  inevitably  must, 
with  which  of  these  hosts  will  you  enrol  yourselves  ? 
Youth  of  my  Country,  will  you  precipitate  yourselves 
into  those  dark  and  desolating  ranks,  and  help  them, 
either  directly  or  indirectly,  either  openly  or  secretly, 
to  tear  down  all  that  is  good,  and  happy  and  holy  in 
the  midst  of  us  ?  Will  you  help  them  to  dig  down 
the  bulwarks  and  break  up  the  foundations  of  the 
Holy  Sabbath  ?  I  cannot  believe  that  you  will.  Go, 
rather,  and,  while  your  hearts  are  susceptible  of  kind, 
and  amiable  and  virtuous  impressions,  place  your- 
selves nobly  on  the  side  of  God.  Identify  yourselves 
with  that  band  of  benevolent  Christians  who  are  toil- 
11* 


*— — . ^ , 

186  LECTURES    ON    THE 

ing  and  struggling  so  nobly  to  establish  this  invalu- 
able institution,  with  all  its  kindred  blessings,  on  an 
immovable  foundation.  Their  efforts  will  eventually 
be  crowned  with  success,  and  their  influence  shall  yet 
be  remembered  in  the  best  days  of  our  history.  Go, 
then,  ingenuous  youth,  and  take  to  yourselves  the  ele- 
vated satisfaction  of  being  co-workers  with  them.  In 
such  pure  and  worthy  association,  may  you  be  enabled 
to  seize  not  only  those  temporal  benefits,  but  also,  those 
Eternal  Crowns,  for  which  they  are  striving.  May 
yours  be  the  delights  of  early  and  of  pure  religion ;  of 
useful  lives  and  of  happy  deaths.  May  yours  be  the 
lofty  pleasure  of  exerting  a  salutary  influence  on  the 
cause  of  the  Sabbath  ;  of  spreading  its  rich  lights,  its 
multiplied  blessings,  over  all  our  land.  And  may  you 
thus  be  the  means  of  imparting  to  our  national  charac- 
ter such  a  brilliancy,  and  permanency  and  sacredness 
of  lustre,  as  shall  render  it  the  fairest  star  that  ever 
yet  has  shone  on  the  hrmament  of  nations. 


^—— — * 


/''/mhwWxv^ 


c^- 


llf 


-* 


#■ 


— _ —4^ 

CATALOGUE 

OF 

BOOKS    PUBLISHED 

BY 

ALEXANDER     V.     BLAKE, 

NO.    77    Pulton    Street, 

NEW  YORK. 

BLAKE'S      BIOGRAPHICAL 

DICTIONARY. 

A  general  Biographical  Dictionary,  comprising  a  summary  ac- 
count of  the  most  Distinguished  Persons  of  all  Ages,  Na- 
tions, and  Professions,  including  more  than  lOOO  Articles  of 
American  Biography,  by  Rev.  J.  L.  Blake,  D.D.  In  one 
handsome  royal  8vo.  volume,  bound  in  library  style.     $5  00. 

This  work  contains  about  eleven  hundred  pages  royal  octavo,  and  the 
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York  Evening  Star. 

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entitle  it  to  a  place  in  every  library." — Hartford  Couraiit. 
1 


-* 


ty--  —  -      — ,-.—---.-.- — -^ 

2 

.STONE'S     LIFE    OF     BRANT. 

Life  of  Joseph  Brant  (Thayendanegea),  including  llie  Border 
Wars  of  the  American  Revolution,  and  Sketches  of  the  In- 
dian Campaigns  of  Generals  Harmar,  St.  Clair,  and  Wayne, 
Connected  with  the  Indian  relations  of  the  United  States 
and  Great  Britain,  from  the  Peace  of  1783  to  the  Indian 
Peace  of  1795.  By  William  L.  Stone.  With  a  Likeness 
and  other  Engravings.  2  vols.  8vo.  Library  style,  $5  00; 
Embossed  cloth,  §4  50. 

This  work  supplies  an  important  vacuum  in  American  History.  That 
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away,  and  ere  long  but  few  traces  of  them  will  remain.  The  individual, 
therefore,  who  toils  in  gathering  up  and  moulding  into  a  durable  form  these 
interesting  memorials,  may  be  esteemed  a  pub'ic  benefactor. 

"  We  heartily  recommend  this  work  to  the  patronage  of  the  reading 
public,  as  replete  with  entertainment  and  instruction,  and  entitled  to  a 
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LIFE    OF  SAMUEL    JOHNSON,     LL.D. 

By  James  Boswell.  With  Notes  and  Additions,  by  John  Wil- 
son Croker,  LL.D.  2  vols,  royal  Svo.  Library  style, 
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This  edition  of  the  Life  of  Johnson,  contains  a  portrait  of  the  great  Lexi- 
cographer himself— one  of  his  Biographer — and  one  of  the  celebrated  Mrs. 
Piozzi.  It  has  been  pronounced  a  Manual  of  Amusement,  a  Repository  of 
Wit,  Wisdom,  and  Morals,  and  a  lively  and  fiiithful  history  of  the  man- 
ners and  literature  of  England,  during  a  period  hardly  second  in  brilliancy 
and  superior  in  importance,  even  to  the  Augustan  age  of  Anne. 

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long  and  zealously  in  the  cause  of  learning." — .Albion. 


THE      PARLOR      BOOK, 

And  Family  Encyclopedia  of  Useful  Knowledge  and  General 

Literature.     By  the  Rev.  J.  L.  Blake,  D.D.     In  1  vol.  royal 

Svo.     Embossed  cloth,  $3  00. 

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^- 


— — ■ • ___ — _ _c^p 

3 
NA/ORKS  OF  SAMUEL  JOHNSON,  LL.D. 

With  an  Essay  on  his  Life  and  Genius.  By  A.  Murphy,  Esq. 
2  vols,  royal  8vo.  Library  style,  $4  50 ;  embossed  cloth, 
$4  00. 

The  complete  Works  of  this  great  English  Lexicographer  and  Moralist,- 
m  the  present  edition,  are  designed  to  match  with  the  publisher's  edition  of 
the  works  of  Lord  Byron.  It  is  believed  to  be  the  first  complete  American 
edition  of  Dr.  Johnson's  writings.  To  see  at  once  the  value  of  these  vol- 
umes and  the  variety  of  their  contents,  it  is  only  necessary  to  enumerate 
the  several  subjects. 

For  instance;  the  first  volume  contains  Mr.  Murphy's  Essay  ;  the  Ram- 
bler, consisting  of  208  papers— the  Adventurer,  of  about  30— the  Idler,  of 
104— Rasselas— Tales  of  the  Imagination— Letters  selected  from  the  col- 
lection of  Mrs.  Piozzi  and  others— Irene,  a  Tragedy— Sliscellaneous 
Poems  to  the  number  of  fifty.  The  second  volume  contains  the  celebrated 
Lives  of  the  Poets— Lives  of  eminent  Persons— Political  Tracts— Philoso- 
phical Tracts— Miscellaneous  Tracts— Dedications— Opi^n ions  on  Questions 
of  Law— Reviews  and  Criticisms— Journey  to  Hebrides,  and  Prayers  and 
Meditations. 

There  is  a  likeness  of  Johnson  in  one  of  the  volumes,  and  a  fanciful  en- 
graving in  the  other,  of  the  egress  of  Rasselas  from  the  "Happy  Valley." 


THE    FAMILY    PRAYER    BOOK; 

.  Or  the  Book  of  Common  Prayer,  and  Administration  of  the 
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the  United  States  of  America;  accompanied  by  a  General 
Commentary,  Historical,  Explanatory,  Doctrinal,  and  Prac- 
tical. By  Thomas  Church  Brownell,  D.D.  LL.D.  In  one 
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a  highly  valuable  and  useful  one,  I  sincerely  hope  that  the  edition  will  be 
liberally  patronized."— /?«.  Rev.  Benjamin  T.  Onderdonk,  D.  D. 

"I  have  always  deemed  Bishop  Brownell's  Prayer  Book  the  best  com- 
pilation for  general  use  among  the  members  of  our  communion  ;  and  while 
[  know  that  its  merits  render  individual  recommendation  unnecessary,  I 
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tion."—iiezj.  Francis  L.  Hawks,  D.  D. 

"  A  belter  book  for  the  families  of  Churchmen  it  would  not  be  easy  to 
find." — Rev.  Benjamin  1.  Haight. 


6h^ 


^ 

4 

THE  \A/ORKS    OF    LORD    BYRON, 

In  Verse  and  Prose,  including  his  Letters,  Journals,  &c. ;  with 

a  Sketch  of  his  Life.     Arranged  by  Fitz  Greene  Halleck, 

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cloth,  $4  00 ;  Turkey  morocco,  $6  00. 

The  Head  of  Byron,  engraved  for  this  edition,  is  from  a  painting  by  an 
American  artist,  and  was  considered  by  Byron  and  his  friends  as  the  best 
ever  taken.  The  other  illustrations  are  also  of  the  first  order.  That  of 
Lady  Byron  has  been  much  admired. 

Notwithstanding  several  other  editions  of  the  works  of  this  distinguished 
English  Bard  have  been  brought  before  the  public,  this  one  is  still  a  favor- 
ite. The  sales  of  it  last  year  were  one  hundred  per  cent,  above  what  they 
had  been  in  previous  years,  and  are  increasing. 


THE     SUNDAY     SCHOOL    TEACHER'S 
COMPANION. 

Containing  Extracts  from  various  Authors,  arranged  under 
appropriate  Heads,  affording  useful  Hints  to  those  v^ho  are 
employed  in  the  Religious  Instruction  of  the  Young.  "  They 
that  be  wise  shall  shine  as  the  brightness  of  the  firmament, 
and  they  that  turn  many  to  righteousness,  as  the  stars  for 
ever  and  ever." — Dan.  xii.  3.  By  the  Rev.  Anthony  Ten 
Broeck,    32mo.  cloth,  gilt  back  and  edges,  50  cts. 

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Whittingham,  Morrison,  Bishop  Doane,  Lye,  Dr.  Abercrombie,  Irvin, 
Raffles,  Davis,  Dr.  Doddridge,  Bishop  Onderdonk  of  New  York,  and  from 
the  London  S.  S.  Teacher's  Magazine,  the  Family  Visiter,  and  the  Chris- 
tian Observer. 


MY     SON'S 

Or,  Young  Man's  Guide  to  Honor  and  Happiness.  By  the 
Author  of  "  My  Daughter's  Manual."  32mo.  Cloth,  gilt 
back  and  edges,  50  cts. 

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interesting  to  young  men.  There  is  scarcely  a  subject  of  the  kind  not  found 
in  it.  Among  the  subjects  discussed  are,  Integrity — Sincerity  and  Truth — 
Temper — Choice  of  Company — Extravagance — Chastity — Honor — Female 
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plate  Frontispiece  and  Title  Page,  and  is  beautifully  printed  and  bound, 
suitable  for  a  present  to  be  preserved. 


-c^ 


LIFE    OF    FATHER    MATTHENA/-. 

A  Memoir  of  the  Very  Reverend  Theobald  Matthew,  with  an 
Account  of  the  Rise  and  Progress  of  Temperance  in  Ireland. 
By  the  Rev.  James  Bermingham.  With  an  Appendix,  by 
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siologically considered.     1  vol.     Cloth,  62  cts. 

It  is  proper  to  remrirk  that  this  work  is  not,  as  some  might  infer,  particu- 
larly intended  for  Rom.m  Catholics  ;  it  is  as  much  designed  to  inform  Pro- 
testants of  the  means  made  use  of  by  the  fonner  in  producing  one  of  the 
most  extraordinary  moral  phenomena  the  world  has  ever  known.  And 
notwithstanding  the  skepticism  that  some  Protestants  have  evinced  in  rela- 
tion to  the  genuineness  and  constant  permanency  of  it,  on  the  reading  of 
the  Memoir  of  Father  Matthew,  they  will  become  satisfied  that  the  agen- 
cies used  by  him  are  strictly  philosophical  and  proper,  being  the  peculiar 
distinctive  influences  of  his  own  religion.  Every  person  familiar  with  the 
subject  must  acknowledge,  that  when  these  influences  are  applied,  tiiey 
are  most  powerful.  And  why  not  as  eflicacious  in  leading  Roman  Catho- 
lics to  abstain  from  the  use  of  alcohol,  as  meat  on  Fridays  and  other  Fast 
days  of  their  church  1  They  may  be  equally  so  ;  and  every  one  who  reads 
Father  Matthew,  will  sec  they  have  been  so  in  thousands  of  cases. 


RESEARCHES  AND  CONJECTURES 

Respecting  the  Love,  Madness,  and  Imprisonment  of  Torquato 
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way  worthy  the  great  labor  he  has  bestowed  upon  it." — JVew  York  Tri- 
bune. 

"  The  kind  of  mystery  which  has  always  attended  some  points  in  the 
unhappy  life  of  Tasso  is  such  as  to  give  great  interest  to  these  voiuioes, 
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self to  them." — Boston  Dally  Advertiser. 

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American  writers,  and  very  seldom  descending  into  the  faults  which  cari- 
cature the  style  of  too  many.  The  style  is  elevated  without  bombast — fuU 
without  verbosity." — Brother  Jonathan. 

* ^ _— ™ __ c^ 


MECHANIC'S     0>A^N     BOOK    AND 
ARTIST'S     GUIDE. 

By  James  Pilkington.     1  vol.  12mo.     $100. 

First. — It  contains  that  portion  of  Chemistry  applicable  to  the  Mechanic 
Arts  ;  also  abstracts  of  Electricity,  Galvanism,  Magnetism,  Pneumatics, 
Optics,  Astronomy,  and  Mechanical  Philosophy. 

Second. — Mechanical  Exercises  in  Iron,  Steel,  Lead,  Copper,  and  Tin 
Soldering ;  also  a  variety  of  useful  Receipts  extending  to  every  profession 
and  occupation  of  life. 

Third.— Yinles.  and  Tables  for  Engineers,  Millwrights,  Machine  Makers, 
Carpenters,  Bricklayers,  Smiths,  and  Pumpmakers ;  also  the  Steam  Engine 
Kendered  Easy. 

Fourth. — The  Manager's  Assistant  in  a  Cotton  Mill,  being  directions  in 
manuft.cluring  from  the  n'.w  material  till  converted  into  Yarn  and  Cloth, 
with  a  variety  of  matters  suited  to  the  various  mechanical  trades  and  to 
working  men  in  general. 


LIFE     AND     ADVENTURES     OF 
ROBINSON     CRUSOE. 

By  Daniel  De  Foe.     1  vol.  12mo.     Cloth  $1  00;  gilt  edges 
and  full  gilt  sides,  $1  50. 

This  is  a  complete  edition  of  the  Original  Work,  with  the  necessary 
revisions.  It  is  printed  on  fine  white  paper,  with  new  type,  and  is  bound 
up  according  to  the  most  approved  taste.  On  the  cover  is  a  gilt  vignette  of 
Crusoe  on  his  lonely  island,  seated  upon  his  sailor's  chest,  luider  the  shade 
of  a  beautiful  tropical  tree,  reading  the  Bible.  The  moral  is  truly  delight- 
ful. How  many  a  poor  shipwrecked  sailor,  under  similar  circumstances, 
has  been  induced  to  resort,  in  his  solitude  and  desolation,  to  the  same 
source  of  comfort,  given  to  him  by  a  pious  mother,  when  receiving  from 
her  the  parting  benediction  and  the  parting  embrace  !  To  how  many  an 
unfortunate  and  wayward  son  has  such  a  gift  proved  a  redeeming  pledge 
of  maternal  love  and  Christian  faith  1 


GEMS     OF     WISDOM; 

Or,  Wisdom  in  Miniature;  being  a  collection  of  Sentences 
from  Distinguished  Authors  on  Religion,  Morals,  and  Litera- 
ture.    32mo.     Cloth,  gilt  sides,  back,  and  edges,  37  cts. 

"  A  book  of  a  hundred  pages  and  odd,  in  miniature  form,  beautifully 
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with  some  extended  observations  that  hardly  come  within  these  class- 
es, among  which  are  interspersed  occasionally  a  fact  or  incident.  The 
prmciples  inculcated  are  of  the  best  character,  and  the  book  worthy  of  a 
cordial  recommendation." — Baptist  Advocate. 

4 _ ^ 


^ # 

7 
EMINENT      MECHANICS. 

Memoirs  of  the  Most  Eminent  American  Mechanics;  also. 
Lives  of  Distinguished  European  Mechanics  ;  together  with 
a  Collection  of  Anecdotes  and  other  Miscellaneous  Matter 
relating  to  the  Mechanic  Arts.  By  Henry  Howe,  of  New 
Haven,  Connecticut.  Illustrated  with  Fifty  Engravings. 
1  vol.  12mo.     $1  25. 

Contents  of  the  Work.  A  Memoir  of  John  Fitch — Benjamin 
Franklin — Oliver  Evans — Samuel  Slater — Eli  Whitney— David  Eushnell 
— Amos  Whittemore — Robert  Fulton — Jacob  Perkins — Thomas  Blanchard 
— Henry  Eckford — John  Smeaton — Marquis  of  Worcester — James  Fergu- 
son— Samuel  Crompton — William  Edwards — Richard  Arkwright — M. 
Guinand — James  Watt — James  Brinsley — Jesse  Ramsden — Earl  of  Stan- 
hope— Hohltield — Matthew  Boulton — Thomas  Telford — Edmund  Cart- 
wright — John  Whitehurst — James  Hargreaves,  and  Joseph  Braliam. 

"It  may  be  considered  a  Mechanics' Biographical  Dictionary — full  of 
facts  and  anecdotes.  Nor  will  it  be  found  interesting  only  to  mechanics. 
These,  indeed,  will  naturally  inquire  for  it  at  first,  and  they  ought  to  &.tudy 
it  well,  for  they  will  find  much  to  stimulate  and  encourage  their  ambition, 
in  tracing  the  lives  ot  the  mechanics  of  other  days,  who  have  been  the 
architects  of  their  own  fortunes — who  have  cut  out  the  roads  of  their  own 
respective  careers  to  eminence — and  who,  by  their  genius  and  their  works, 
have  commanded  the  homage  of  the  world." — Commercial  Jidvertiser. 


HINTS     ON      ETIQUETTE, 

And  the  Usages  of  Society,  with  a  Glance  at  Bad  Habits ; 
adapted  to  American  Society,  by  Charles  Wm.  Day.  16mo. 
Cloth,  beautifully  printed  and  bound  in  two  st^'^les,  cloth,  50 
cts. ;  cloth,  extra  gilt,  62  cts. 

This  work  was  originally  published  in  London,  where  it  has  gone 
through  twenty-two  editions,  and  has  been  made  the  standard  of  modern 
society  in  England. 


WARNING     TO     THE     CHURCHES. 

■  Christ's  Warning  to  the  Churches,"  being  two  Sermons  upon 
the  Apostolic  Succession.  By  the  Rev.  Joseph  Lathrop, 
D.D.,  late  Pastor  of  Congregational  Church,  West  Spring- 
field, Mass.,  with  an  Introductory  Essay,  by  the  Rev.  Jona. 
M.  Wainwright,  D.D.,  of  New  York.  A  beautiful  12mo. 
volume,  50  cts.,  bound  in  embossed  cloth. 

4 — ■ -# 


-» 


WORKS     OF    REV.     DR.     MAXCY. 

The  Life  and  Works  of  Rev.  Jonathan  Maxcy,  D.D.,  Second 
President  of  Brown  University,  R.  I.,  embracing  all  the 
published  Orations,  Sermons,  and  Baccalaureate  A^ddresses 
of  this  accomplished  scholar  and  eloquent  Divine,  with  a 
Memoir  of  his  Life.  Edited  b'/  Rev.  Romeo  Elton,  D.D., 
Professor  of  the  Learned  Languages  and  Literature  in 
Brown  University,  Providence,  R.  I.  1  vol.  8vo.  Em- 
bossed cloth,  $2  00. 


THE     LAWS     OF     TRADE, 

Containing  an  Abstract  of  the  Statutes  relating  to  Debtor 
and  Creditor  in  each  of  the  United  States;  together  with 
interesting  illustrations  of  the  application  of  those  Statutes, 
particularly  in  cases  of  Imprisonment  for  Debt.  By  Jacob 
B.  Moore.     1  vol.  12mo.     Law  sheep.     75  cts. 

The  above  work  is  prepared  with  much  care,  and  contains  the  most  val- 
uable information  to  all  persons  engaged  in  trade,  whether  debtor  or  cred- 
itor— information  never  before  brought  into  a  form  so  convenient — informa- 
tion hitherto  obtained  only  from  lawyers  in  the  different  States  at  great 
expense,  or  from  the  statutes  of  the  different  States  found  in  large  Law  Li- 
braries. 

It  is  believed  that  the  general  use  of  this  volume  will  save  hundreds  of 
dollars  to  many  business  nien,  and  will  tend  in  the  comnuinity  at  large  to 
the  correction  of  many  false  impressions  on  a  subject  involving  many  of 
our  best  interests. 


THE     EARLY     FATHERS. 

Lives  of  the  Early  Christian  Fathers,  or  Memorials  of  Nine 
Distinguished  Teachers  of  the  Christian  Faith,  during  the 
first  Three  Centuries.  By  Rev.  Wm.  M.  Carmichael,  D.D. 
of  St.  Thomas's  Hall,  Flushing,  Long  Island.  1  vol.  12mo., 
cloth.     This  book  is  got  up  in  beautiful  style. 

"We  are  pleased  to  notice  the  publication  of  a  work  by  the  Rev.  Wm. 
M.  Carmichael,  the  design  of  which  is  to  furnish  churchmen  vvitii  a  famil- 
iar guide  to  the  opinions  of  the  early  Christian  Fathers,  in  relation  to  the 
ministry  of  the  Church.  This  being  so,  nothing  can  be  more  profitable  for 
those  who  seek  for  lijiht  than  to  have  ready  at  hand  a  book  of  reference 
containing  this  testimony." — From  the  Churchman. 


9 

DISTRICT   SCHOOL    LIBRARY. 


A.  V.  Blake  has  commenced  the  publication  of  a  series  of 
volumes,  royal  l8mo.,  under  the  above  general  title.  Each 
volume  is  to  contain  252  pages.  Nine  volumes  have  al- 
ready been  published ;  and  others  will  be  added  at  short 
intervals ;  not  to  an  extent  to  supersede  other  similar  produc- 
tions, but  to  furnish  a  limited  number  of  works ;  perhaps  20  or 
25,  so  different  fiom  others,  that  they  may  be  used  in  company 
with  them,  and  so  attractive  in  appearance  and  so  elevated 
in  character,  as  to  be  likely,  so  far  as  they  become  known, 
to  go  into  every  School  Library  in  the  country.  They  are 
printed  on  fine  paper ;  will  be  handsomely  bound ;  and  will 
be  sold  in  sets,  at  the  low  price  of  forty -five  cents  a  volume. 

The  following  have  already  been  published. 

PARENTAL     INSTRUCTIONS; 

Or,  Guide  to  Wisdom  and  Virtue.  Designed  for  Young  Per- 
sons of  either  sex.  Selected  mainly  from  the  writings  of  an 
Eminent  Physician. 


ANECDOTES     OF    THE    AMERICAN 
INDIANS. 

Illustrating  their  Eccentricities  of  Character.     By  the  author 
of  "Evenings  in  Boston." 


ONE      HUNDRED     FABLES; 

Selected  from  the  Works  of  Northcote,  Bewick,  and  Others. 
Embellished  with  numerous  Wood  Engravings. 


THE     BEAUTIES     OF     AMERICAN 
HISTORY. 

By  the  Author  of  "  Evenings  in  Boston." 


-* 


■ -^ 

10 

A     HISTORY    OF    THE    AMERICAN 
REVOLUTION. 

First  published  in  London  under  the  superintendence  of  the 
Society  for  the  Diffusion  of  Useful  Knowledge,  improved 
with  Maps  and  other  Illustrations.  Also  revised  and  en- 
larged by  the  Rev.  J.  L.  Blake,  D.D. 


BREAKFAST     TABLE     SCIENCE; 

Or,  the  Philosophy  of  Common  Things.  Written  expressly 
for  the  Amusement  and  Instruction  of  Young  People.  By 
J.  H.  Wright. 


ANECDOTES     OF    THE     AMERICAN 
REVOLUTION. 

Being  sketches  of  the  most  interesting  events  in  our  Revolu- 
tionary War.  Compiled  from  various  sources.  By  Rev. 
J.  L.  Blake,  D.D. 


BOOK     OF     NATURE     LAID     OPEN; 

Revised  and  Improved,  expressly  for  Young  Persons.    By  Rev. 

J.  L.  Blake,  D.D. 

What  read  we  here  "f— existence  of  a  God  1 
Yes  ;  and  of  other  beings,  man  above  ; 
Natives  of  sether !  sons  of  other  climes ! 


THE   JUVENILE    COMPANION, 

And  Fireside  Reader.    Consisting  of  Historical  and  Biographi- 
cal Anecdotes,  and  Selections  in  Poetry. 


CLASSICAL    ANTIQUITIES, 

Or  a  Compendium  of  Roman  and  Grecian  Antiquities,  With  a 
sketch  of.  Ancient  Mythology.     By  Joseph  Salkeld. 


-* 


#- ^ 

1] 

LIVES    OF    THE    MOSX    EMINENT 
SOVEREIGNS    OF    MODERN     EUROPE, 

By  Lord  Dover,  for  the  instruction  and  amusement  of  his  son, 
with  additional  Anecdotes  and  Illustrations  by  the  American 
Editor, 


Preparing  for  Publication. 
THE  WONDERS  OF  THE  OCEAN; 
Containing  an  Account  of  the  Color,  Saltness,  and  probable 
Depth  of  the  Ocean  ;  of  its  Mountains  of  Ice  ;  of  its  Gulfs, 
Whirlpools,  and  Tides;  of  its  Coral  and  other  Formations 
and  Productions,  so  far  as  known,  whether  Animal,  Mineral, 
or  Vegetable. 


BEAUTIES    OF    ENGLISH    HISTORY, 

By  the  author  of  "Beauties  of  American  History." 

THE    \A^ONDERS    OF    THE    EARTH  j 

Containing  an  Account  of  all  its  known  Remarkable  Features 
and  Phenomena — Mountains,  Caverns,  Petrifactions,  Vol- 
canoes, Earthquakes,  Cataracts,  Boiling  Springs,  Minerals, 
Snows,  Frosts,  Whirlwinds,  Storms,  and  Pestilential  Vapors. 


BEAUTIES   OF    FRENCH    HISTORY^ 

By  the  author  of  "Beauties  of  American  History." 

YOUTH'S     LIBRARY     FOR     THE 
PARLOR. 

A  portion  of  the  District  School  Library  is  bound  in  the  best  st}ie  of  em- 
bossed muslin,  under  the  above  general  title.  Tliey  are  among  the  most 
appropriate  Juvenile  Publications  for  family  use,  and  especially  for  pres- 
ents during  holiday  seasons.  If  the  quantity  of  matter  contained  in  each 
volume  is  considered,  and  also  the  beautiful  and  rich  style  in  which  they 
are  got  up,  it  will  appear  that  they  are  twenty-five  per  cent,  cheaper  than 
the  average  price  of  Juvenile  Books. 


'--^' 


12 

SCHOOL   BOOKS 


A     CLASSICAL     SPELLING 

Containing  Rules  and  Reasons  for  English  Orthography  and 
Pronunciation;  derived  from  a  complete  Analysis  of  the 
English  Language.  By  the  Rev.  A.  B.  Chapin,  A.M  ,  Mem- 
ber of  the  Connecticut  Academy ;  Honorary  Member  of  the 
Rhode  Island  Historical  Society  ;  Honorary  Member  of  the 
Pennsylvania  Historical  Society.     $2  00  per  doz. 

"The  learned  author  has  classified  the  great  mass  of  the  language,  em- 
bracing 8,000  roots  and  32,000  derivatives.  About  3,000  of  the  roots  are 
monosyllables,  2,800  of  which  are  governed  by  thirty  general  laws:  and 
the  remaining  200  by  eight  special  rules.  About  twenty  rules  are  required 
for  the  pronunciation  of  the  rest  of  the  language.  Consequently  less  than 
sixty  rules  are  required  for  the  pronunciation  of  the  whole  language.  By 
learning  these  the  pupil  makes  himself  master  of  the  orthography  and 
pronunciation  of  his  mother  tongue." — Hartford  Congregational  Observer. 

"The  Spelling-Book  by  Mr.  Chapin,  is  destined  to  become  indispensable 
in  the  pu.'-suit  of  a  thorough  analytical  knowledge  of  the  English  language." 
— Extract  from  the  Preface  to  "  The  Southern  Spelling-Book.''^ 

"Mr.  Chapin's  Spelling-Book  is  the  most  important  of  the  kind  I  have 
ever  seen.  It  deserves  some  higher  name  than  a  spelling-book.  It  can 
hardly  fail  to  introduce  anew  era  in  the  study  of  the  English  language." — 
Rev.  Job  R.  Tyson,  of  Philadelphia,  Superintendent  of  Public  Schools. 

"  Mr.  Chapin's  mode  of  investigating  the  orthography  and  pronunciation 
of  the  English  language,  is,  so  far  as  I  can  learn,  entirely  new,  and  cannot 
fail  of  producing  the  most  beneficial  results." — Rev.  Romeo  Elton,  D.D., 
Professor  of  Languages,  Brown  University,  Providence,  R.  I. 

"  I  regard  Mr.  Chapin's  mode  of  analyzing  the  language,  as  the  only  na- 
tural, and  therefore,  as  the  only  truly  philosophical  mode  of  analyzing  the 
language,  and  the  results  are  such  as  we  might  expect  from  this  kind  of 
analysis." — Professor  E.  Simms,  of  the  University  of  Alabama. 

" I  can  truly  say  that  it  is  the  best  Spelling-Book  I  have  seen;  that  I 
have  never  used  a  Spelling-Book  which  was  interesting  to  the  student  be- 
fore this.  Not  only  have  the  younger  classes  improved  rapidly,  but  tho 
clasf-ical  scholar,  and  the  student  in  the  higher  branches  of  mathematics 
and  English  literature,  have  run  through  it  with  as  much  pleasure  as  they 
have  taken  in  their  other  lessons." — G.  JJocharty,  A.M.,  Flushing,  L.  I. 

"  A.  B.  CiiAPiN — Dear  Sir  :  I  have  just  finished  an  examination  of 
your  '  English  Spelling-Book,'  with  the  conviction  that  it  is  the  best  Spc-1- 
ling-Book  I  have  ever  seen.  Aside  from  the  fact  that  it  contains  a  much 
larger  number  of  words  than  any  other,  the  excellent  natural  classification 
of  the  words  gives  it  a  superiority  over  any  other  with  wlaich  I  am  ac- 
quainted."— Sidney  A.  Thomas,  Jfew  Haven. 


13 
MEADOWS'     FRENCH     AND    ENGLISH 
DICTIONARY. 

On  the  basis  of  Nugent's,  with  many  New  Words  in  General 
Use.  In  Two  Parts  :  I.  French  and  English.  II.  English 
and  French.  Exhibiting  the  pronunciation  of  the  French 
in  pure  English  sounds,  the  parts  of  speech,  gender  of 
French  nouns,  regular  and  irregular  conjugations  of  verbs, 
accents  of  English  words,  list  of  the  usual  Christian  proper 
names,  and  names  of  countries  and  nations;  to  which  are 
prefixed  principles  of  French  Pronunciation,  and  an  abridg- 
ed Grammar.  By  F.  C.  Meadows,  M.A.,  of  the  University 
of  Paris.  Corrected  and  improved,  with  a  selection  of 
Idiomatic  Phrases,  by  Greorge  Folsom,  A.M.  1  vol.  l8mo. 
Handsome  roan  binding,  $1  25. 

The  publisher  has  spared  no  pains  or  reasonable  expense  in  getting  u]> 
this  work,  and  adapting  it  to  the  taste  and  the  wants  of  persons  acquiring 
a  knowledge  of  the  French  language.  He  has  also  made  arrangements  for 
selling  it  so  low,  that  it  may  be  used  by  schools  generally.  The  most 
hasty  examination  will  satisfy  any  one  competent  to  form  an  opinion, 
that  it  is  decidedly  the  best  School  Dictionary  of  the  French  language  in  use. 
The  book  speaks  for  itself.  Instructors  are  particularly  desired  to  exaiiiine  it. 

Excellences  of  Meadows''  Dictionary. 
Fii-st.-^It  is  in  a  form  most  desirable  for  use — neither  so  large,  nor  in  a 
shape  to  be  inconvenient  in  being  handled  with  other  books. 

Second. — It  is  on  fine  white  paper,  and  bound  in  morocco ;  and  its  whole 
appearance  is  fit  for  the  centre  table,  for  reference  in  parlor  reading,  as  well 
as  for  study  in  the  school-room.  {jCr'  Hence  particularly  fit  for  young 
ladies. 

Third.— The  author  has  adopted  the  pure  English  sounds,  by  means  of 
which,  the  learner,  with  very  little  previous  instruction,  can  readily  acquire 
the  pronunciation  of  any  French  word.  0:5"  This  is  a  most  decided  im- 
provement. 

Fourth. — It  is  also  the  cheapest  French  Dictionary  of  its  value  which 
has  been  published.  The  Dictionary  of  Boyer  is  sold  to  the  trade,  at 
wholesale,  for  two  dollars  and  fifty  cents  a  copy.  Meadows'  Dictionary 
contains,  by  accurate  calculation,  one  fifth  more  matter  than  Boyer,  and 
yet  is  sold  for  one-half  the  price  of  that. 


-TACITUS. 

Adapted  to  Schools,  with  Notes  by  Professor  Kingsley,  of  Yale 
College,  New  Haven.     1  vol.  12mo.,  sheep.     $1  00. 


-* 


14 

CLASSICAL     ANTIQUITIES; 

Or,  a  Compendium  of  Roman  and  Grecian  Antiquities.  With 
a  Sketch  of  Ancient  Mythology.  By  Joseph  Salkeld,  A.M. 
l8mo.     Handsome  sheep,  62  cts. 

Every  teacher  becomes  a  public  benefactor  in  adapting  the  higher 
branches  of  literature  and  science  ti)  the  circunistances  and  to  the  wants 
of  those  from  whom  they  have  oidinarily  been  excluded.  Most  of  the 
works  in  use,  which  treat  of  the  antiquities  of  Greece  and  Rome,  are  so 
copious  and  so  intermingled  with  Greek  and  Latin  quotations,  that,  though 
they  may  be  highly  valuable  to  the  classical  scholar  as  works  of  reference, 
they  are  rendered  less  useful  to  the  classical  pupil,  as  common  text- 
books. On  this  account,  the  study  of  classical  antiquities  has  been  mostly 
confined  to  the  higher  classes.  The  present  volume  is  designed  for  general 
use  in  our  common  schools  ;  but  it  is  believed  to  be  so  comprehensive  and 
elevated  in  its  character,  as  to  be  acceptable  in  Academies  and  High  Schools 
as  well  as  Colleges. 

"  I  consider  this  work  peculiarly  adapted  to  the  use  of  preparatory  classi- 
cal instruction.  The  voluminous  character  of  works  of  value  on  these 
topics  forbids  their  acquisition  by  younger  students ;  so  that,  if  not  neglected, 
they  are  never  understood  in  time  for  a  correct  comprehension  of  classical 
authors.  In  this  respect,  it  v/ill  be  found  a  desideratimi  greatly  needed; 
and  should  be  introduced  as  a  Text- Book  for  daily  use  in  our  classical 
schools." — William  M.  Martin,  A.  M-,  Principal  of  a  Classical  Select 
School,  Brooklyn,  JsT.  Y. 


BELLES-   LETTRES; 

Or,  the  First  Book  in  Rhetoric  and  English  Composition.  De- 
signed for  Common  and  Classical  Schools.  By  the  Rev. 
John  W.  Brown,  A.M.,  Principal  of  the  Female  Institute, 
Astoria,  New  York,     18mo,,  sheep. 

The  want  of  an  Elementary  Treatise  in  Rhetoric,  on  a  popular  plan,  to 
precede  the  use  of  Jamieson  or  Whately,  has  long  been  felt  by  those  en- 
gaged in  the  business  of  education  ;  and  the  abridgment  of  Blair,  for  the 
want  of  something  better,  has  been  the  most  common  Text-book  on  the  sub- 
ject. The  abridgment  of  Blair  does  very  well  for  the  more  advanced  schol- 
ars in  reviewing  the  complete  work  of  his,  which  they  may  have  studied; 
but  nearly  all  this  volume  is  poorly  adapted  to  the  wants  of  young  pupils, 
and  one  half  of  it,  at  least,  is  comparatively  of  no  value  to  them.  The  trrst 
Book  in  Rhetoric  and  English  Composition  is  now  ofl'ered  to  the  public,  in 
the  fullest  confidence  that  all  teachers  to  whom  its  merits  become  known, 
will  avail  themselves  of  the  benefits  it  is  calculated  to  impart.  The  au- 
thor, an  accomplished  scholar  and  teacher,  has  used  the  work  in  manu- 
script with  his  own  pupils ;  and  hence,  has  fully  tested  its  adaptation  to 
the  purposes  intended. 

So  popular  is  the  author,  and  so  great  is  the  want  of  such  a  book  in  our 
schools,  that  several  inquiries  were  inadc  for  this  work  by  some  of  our 
first  teachers,  immediately  on  the  announcement  of  it  as  in  press. 


'^ 


9f 


15 
THE     YOUNG      ORATOR, 

And  New  York  Class  Book,  especially  designed  to  prevent 
Dullness  and  Monotony  in  the  reading  and  Declamation  of 
Schools.  By  the  Rev.  J.  L.  Blake,  D.D.  18mo.,  handsome 
sheep,  with  an  engraved  frontispiece.     50  cts. 

In  the  course  of  two  years  of  the  publication  of  this  work,  ten  editions 
have  been  printed,  and  the  following  are  some  of  the  numerous  notices  of 
It  m  the  periodical  press : 

"  The  volume  is  made  up  of  Prose,  Poetry,  and  Dialogues  selected  from 
foreign  and  native  authors.  In  the  latter  we  find  .some  of  the  choicest 
gems  from  Webster,  Everett,  Sprague,  Henry,  Channiiig,  Hopkinson,  Story, 
Maxcy,  Wayhind,  Burges,  and  others.  From  a  careful  examination  of  the 
work,  we  feel  bound  to  say,  the  compiler  has  executed  his  task  with  much 
judgment,  and  that  he  has  avoided  the  error  of  others  in  not  giving  a  suf- 
ficient variety  to  his  selections." 

"This  is  a  compilation  intended  e.xpressly  for  the  use  of  schools  in  the 
branches  of  reading  and  declamation,  in  which  care  has  been  taken  to 
avoid  all  extracts  possessing  monotony  in  the  construction  of  sentences, 
thereby  preventing  a  monotony  of  voice  in  reading  or  declamation.  The 
selection  is  a  good  one,  and  we  doubt  not  that  it  will  prove  of  great  utillity 
m  the  purpose  for  which  it  was  designed.''— Boston  Transcript. 


FRENCH      READER. 

Being  selections  from  M.  Bonilly's  "  Encouragement  to  Youth." 
By  J.  A.  Frontin,  A.M.     1  vol.  16mo.     50  cts. 

This  work  is  exceedingly  well  adapted  to  learners  of  the  French  language, 
having  the  French  on  the  opposite  page  of  an  English  translation,  with 
blank  white  paper  between. 


EVIDENCES     OF     CHRISTIANITY, 

In  Conversations,  in  which  the  Leading  Arguments  of  the  Best 
Authors  are  arranged,  developed,  and  connected  with  each 
other.  A  new  edition  from  the  English  Copy,  with  Improve- 
ments adapting  it  to  the  Use  of  Schools  and  Family  Instruc- 
tion. By  the  Rev.  J.  L.  Blake,  D.D.,  Author  of  the  «  First 
Book  in  Astronomy,"  and  various  works  on  Education.  1 
vol.  12mo.,  handsome  roan.     75  cts. 

This  volume  is  designed  to  correspond  with  Mrs.  Marcet's  popular  works 
on  Natural  Philosophy,  Chemistry,  Botany,  and  Political  Economy,  revised 
by  the  same  Editor.  It  is  also  a  very  appropriate  volume  for  District  School 
and  other  Libraries. 


16 

HISTORY      OF     THE      AMERICAN 
REVOLUTION. 

Being  a  History  first  published  under  the  direction  of  the  So- 
ciety for  the  Dififusion  of  Useful  Knowledge,  with  additional 
Questions,  and  adapted  to  Schools  by  Rev.  J.  L.  Blake,  D.D, 
1  vol.  18mo.,  sheep.     50  cts. 


CICERO     DE     ORATORE. 

Adapted  to  Schools,  with  Notes  by  Professor  Kingsley,  of  Yale 
College,  New  Haven.     1  vol.  12mo.,  sheep.     75  cts. 


NA^ALKER'S     ARITHMETIC. 

On  the  principle  of  Hassles  and  Lacroix.     By  Rev.  Wm.  F. 
Walker,  late  of  Troy.     1  vol.  8vo.     75  cts. 


BOOKS     FOR     FARMERS     AND 
GARDENERS. 

The  most  popular  works  always  on  hand,  and  any  others 
wanted  supplied  at  very  short  notice. 


JUVENILE     BOOKS. 

A  great  variety  of  all  sizes,  prices  and  kinds,  always  on  hand, 
and  at  very  low  prices :  The  Youth's  Library  for  the  Par- 
lor, before  mentioned  in  this  Catalogue,  are  amongst  the 
neatest,  cheapest,  and  most  useful,  that  are  published — nine 
volumes  are  already  issued,  and  additional  volumes  are  fre- 
quently published. 


SCHOOL    AND    PUBLIC    LIBRARIES 

Furnished  with  the  latest  editions,  and  at  the  lowest  prices. — 
A.  V.  B.  has  always  on  hand  a  laige  stock  of  Books  of 
History,  Biography,  Travels,  &c.,  &c.,  suitable  for  School 
Libraries.  The  District  School  Library,  published  by  him- 
self, has  met  with  a  great  sale,  and  with  universal  favor. 


ALEXAN  D  ER     V.     BLAKE 

WOULD   INVITE    THE   ATTENTION    OF 
TO     HIS     STOCK     OF 

SCHOOL  AND  MISCELLANEOUS  BOOKS, 

OFFERED   AT   VERY   REDUCED   PRICES. 


* 

17 


GEOGRAPHIES. 

By  Smith,  Mitchell,  Olney,  Worcester,  Parley,  Malta  Brun, 
Burritt,  Willet,  Woodbridge  k,  Willard,  Huntington,  Fowled 
Brinsmade,  Adams,  &c. 


ARITHMETICS. 

By  Smith,  Emerson,  Willet,  Leonard,  Daboll,  Olney,  Baldwin, 
Colburn,  Davies,  Cobb,  Parley,  Walsh,  Adams,  Welsh, 
Green,  Wilson,  Greenleaf,  Bennett,  Smiley,  &c. 


READING     BOOKS. 

By  Pierpont,  Worcester,  Blake,  Hall,  Sanders,  Lovell,  Emer- 
son, Kay,  Murray,  Cobb,  Abbot,  Fowle,  Porter,  Sullivan, 
Goodrich,  Mrs.  Sigourney,  Angell,  Wilson,  &c. 


CHEMISTRIES. 

By  Comstock,  Blake,  Gray,  Beck,  Phelps,  Johnson,  Grund, 
Smith,  Tenner,  &c. 


GRAMMARS. 

By  Smith,  Murray,  Levizac,  Bolmar,  Gould,  Adams,  Kirkham, 
Bjrnard,  Putnam,  Brown,  Andrews  &  Stoddard,  Goodrich, 
Bullion,  Fowle,  Frost,  Fisk,  Anthon,  Alger,  Greenleaf,  &c. 


*- 


_ _ c^ 

18 

HISTORIES. 

By  Parley,  Robbins,  Goodrich,  Tyler,  Prescott,  Goldsmith, 

Grimshaw,  Olney,  Pinnock,  Willard,  Worcester,  Hale, 
Mitchell,  Bancroft,  Rollins,  Blake,  Trimmerj  Frost,  Webs- 
ter, Cooper,  Robertson,  &c- 


SPELLING     BOOKS. 

By  Webster,  Emerson,  Town,  Gallaudet,  Sanders,  Bentley, 

Pickett,  Cobb,   Hazen,    Marshall,    Parley,    Olney,     Cha- 
pin,  &c. 


PHILOSOPHIES. 

By  Blake,  Comstock,  Swift,  Gale,  Olmstead,  Brown,  Phelps, 
Jones,  Parker,  Abercrombie,  Wayland,  Grand,  Bake- 
well,  &c. 


SCHOOL      BOOKS 

In  general  use  upon  Botany,  Mathematics,  Rhetoric,  Book- 
keeping; also  the  Latin,  Greek,  French  and  German  School 
Books  in  use. 


DICTIONARIES. 

By  Walker,  Webster,  Lempriere,  Leverett,  Gardiner,  Donne- 
gan,  Meadows,  Boyer,  Nugent,  Newman  &  Barrett,  Grove, 
Ladies'  Lexicon,  &c. 


MEDICAL     BOOKS. 

A  good  supply  usually  on  hand  of  the  best  Standard  and  most 
approved  Authors — 'Such  as  Wood  &  Bache,  Dewees,  Mul- 
ler,  Dunglison,  Dewitt,  Ramsbotham,  Arnott,  Harrison, 
Coates,  Maury,  Watson,  Wilson,  Pereira,  Ferguson,  Pax- 
ton,  Iberle,  Lawrence,  Stokes  and  Bell,  Gooch,  Liston, 
Philip,  Tweedie,  Gerhard,  Pritchard,  Velpean,  Stewart, 
Churchill,  Cooper,  Hooper,  Ashwell,  Brodie,  Homer,  Rigly, 
Chitty,  Underwood,  Ricord,  Ellis,  Hosack,  Carpenter,  Pilch- 
er,  Roget,  &c. 


4- 


Theological  Semin,iry-Sp  <";  L'l";'!'* 


1    1012  01003  3233 


